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TRACT 



ON TUB 



LAW OF NATURE 



AND 



PRIJWIPLES OF ACT10?r 



IN 



MAN. 



BY GRAN r I LLE SHARP. 



»l 



FIRST PRINIED IN 1777. 



SECOND EDITION. 



. *• ^5 ma)n/ as are leiV^ (ov actuated ctyovraij *' /;?> «f//e 

^* AS/nri7 of God^ ihei) are the Sons of GodJ^ Rom, viii. 14. 

" For ye are all the Sons of God hy Faith in Christ Jesns.^ 

Gal. iii. 26. 

" one is your Master (even) Christ, ami all ve are 

*' Brethren. And'^ "^ one is your Father, zchick is' in 

^' licatcn*' ': ." MATfH.xxiii. 8^ 9. 



..r 1^ 







Printed by W. CALVEllT, Shire Lane^ Lincoli 

FOR VLRNOR, HOOD, AND SIlARPE, "PJ^^fl^V ; l,' jFf-X^^D C. 
RIVINf.TON, ST. PAULAS C llURCll-YA RD ; - GAI" e" AND 

cuiiiis, paterno.steu ruw; j. wui i e, tleet-sti^eet ; 

J. HAJCHARD, PICCADILLY; AWD L. PENNINGTON, AT 
PIRUAM, 



•^JK--V»T^» 



1 &U9. 






A.\ 






0^ 



T R A C T 



ON THE 



LAW OF NATURE, &c. 



JL HxWE neither leisure nor abilities 
to undertake a regular definition of the 
Law of Kature^ with all the doctrines 
usually ranked under that head : and 
indeed^ if I had both leisure and abili- 
ties, I should want inclination ; because 
such a work would unavoidably become 
voluminous, on account of the varietv 
of authors necessary to be mentioned, 
who have treated the subject with dif- 
ferent views : and as all science is vain, 
which is not reduced to practice, so the 
more voluminous any subject is ren- 

B dered. 



clered, the less it can be useful, on ac- 
count of the increased difficulty of com- 
mimicating it to the generality of read- 
ers. I haye therefore confnied my tract 
to such general remarks on the subject^ 
as are most necessary for the obseryatioa 
of my countrymen at large^ with respect 
(more particularly) to one point, yiz. the 
IllegaUty of reducing or subjecting man- 
kind to involuntary servitude, either un- 
^ der political or private dominion ; ns all 
pretensions to an unlimited authority of 
any man or men over others, are con- 
trary to JValural Equity and the Laxs:s 
of God, as well as baneful to mankind 
in general ; which effect is vmhappily 
demonstrated by the numberless instan- 
ces of unnalural oppression now pre- 
Tailing to the destruction of mankind,, 
in almost eyery part of tlie world. I 
haye already shewn in my answer * 

to 

* This answer to IMr. Thompson is confined to one 
kind of slavery only, viz. tht oppi^ession of private tyrants^ 



3 

to the Rev. Mr. Thompson (an advo- 
cate for tlie African slave trade) that 
the Jewish constitutions were not strict- 
ly consistent mlh the Law of Kature in 
all points ; and consequent! 3^ that they 
are not to be considered as the rule by 
which lawyers and<^asuists may safely 
determiiie '' what is, or what is notj aG- 
cording to Kalure'' 

The hats: of Mature has been vari- 
ously represented ; but all the best 
writers, both ancient and modern, 
agree in adopting that maxim of the 
^Civil Institutes,* which declares in- 
voluntarij servitude, or slavery, to he 

^' con- 
ox petty slavcholderii, and has already been printed in 
America; and therefore I need not now repeat the argu- 
ments which it contains, especially as I propose soon to 
reprint it in England with some other tracts expressl}" 
a<Tuinst domestic slavery, such as is 'unlawfully tolerated 
i\\ the Britij>h colonics. 



4 <( 



6'e/T/7?/i: auteni est constitutio Juris Gentium qua 
•quis dominio alieno co;/Yrfl7Zfl^^r6-f7? subjicitur/' Justin. 
Instituteis, Book I. Tit. 3, 

From 




•' conirajij to the Laiv of Mature : '^ 
this rule is coinnioulv understood a> 

applicable only to domestic shn\ ^ ; 
but it is equally true when aj)plied te 
political oppression, or the exercise ol' 
an UNii/?n'ied do:?iinion over a whole na- 
tion. Some few autliors indeed iiave 
been so unreasonable, as to assert that 
** there is no such thing- as natural 
** Fauc ;'^ hwi they are ])roperly cen- 
sured by the learned Baron rutrendorf, 
in his •* Law of Nature and ISauons." 
Book 9. Chap. J. 

From v^hence the ciber authorities m iLe CommiQmJjKm 
Ol England stem to be derived. 

Est quidem Scr%ii.^s c : tutio Juris Geutium qua 
quts dominio alieno cc ,^ Mturam subjicitur," &c . 

Bractok, lib. 1. Cap. 6. 

E^i quidem Serriius libcrtati comirarium ; item con- 
sul ado qusedam de Jure Gentium, qua quis domiuio aliens 
Syfitra »atHram subjicitur,*' &c. Fxeta, Lib. 1. Cap. 3, 

'* Sertitudc is a constitution of the Law of Nation^^ 
l#> winch, cmiirary to J^4Umr€^ one is subjected to ano- 
'h€i'% p'>\Ter;'- Cowf li^'s Institutes, Tik 3, 

Hr 



He particularly mentions the argii- 
.ment ot Carniades as contracted bv Lac- 
-tantius to the followins; effect. 

'* That men first instituted Laws to 
secure and promote their own advan- 
tage, &r:. but that tliere was no such 
thing as \atural Lau in the world, 
&c. p. 104, 

Such doctrine is certainly \ cry con- 

venient ibr Tvrants and Sla\ eliolders of 
-every degree, who must otherwise re- 
main without excuse, w henever ** the 
•LaxsL of \aturey' and *' ihc Common 
Rights of Hiimanili/,"' are urged against 
them : it is therefore necessarv for them. 
either to misrepresent the Lai: of Mature 
(as Mr. Thompson has done), or else 
(like Carniades) utterly to de^iy its ex- 
istence. This latter method has been 
also adopted by some modern advocaiesr 
for Slavery f who, in private discoin^e 
on this subject, have declared, thai Uicy 

esteem 




6 

esteem ^' the Law of Nature " to be no 
other than their natural propensity to 
pursue their own heart's desire of profit 
or pleasure : and this they call *^ natural 
Liberty ;'' though it certainly is the 
most unnatural Tyranny : for when the 
immutable necessity of reciprocal con- 
sideration is forgot, or set aside, there 
can be no safety amonsf men, and con- 
seiiuently no natural Libert?/ : we must, 
therefore, submit ourselves to be the ser- 
vants of law, in order to be trulyy>'6'^ ; 
according to the excellent observation of 
Cicero. ^' Legum denique idcirco omnes 
Servi sumus, ut liberi esse possumus/* 
Tom. 2. p. 208.* We may learn fi'oni 
the histories of all nations, that Lust, 
Avarice, Pride, Revenge, Love of 
Power, Jealousy, &c. are Principles of 
Action, which unavoidably produce op- 
pression and 7s:rmgs, to the destruction 
of the iiuman species, in ail places where 
will mid pleasu7'e (whether in political 

or 

■♦ ^iamburgli Edition, l6lS. 



or private dominion) are supreme ; or 
whenever Self-love and Private Interest 
become entirely predominant among 
men. That Self-love is predominant 
with the generality of mankind is but 
too apparent ; yet we are not, therefore, 
obhged to admit that ^' Self-love'' is 
-' the universal principle of action f' 
though an eminent and learned law- 
writer has (with very good intentions, 
as his argument proves) thought proper 
\o give it that title. 

^* Honesty (indeed) is the best policy T 
even for a selfish man to pursue ; and, it 
is certain, that the solid attainments of 
virtue and justice afford a real and sul> 
stantial satisfaction, which in the end 
most amply fuHils the purposes of Self- 
love. 

But though Virtue and Honesty are 
thus favourable to Self-love in their na- 
tural effects J this, by no means, proves 

that 



8 

that Self-love is the motive of all virtu-- 
ous and honest men ; or that it is the 

*' universal principle of action :'' for, if 
that were really the case, many of the 
most amiable virtues must be esteemed 
mere empty names. There could be 
no true Generosity or Benevolence ; no 
Disinterested Goodness of heart; no 
sincere nS^alural ./Affection between pa- 
rents and their children, husbands and 
their wives, brethren, friends, &:c.where- 
as historv affords many undoubted in- 
stances of Self -love being lost in the 
superior affections, natural to generous 
?nindsy in all these different degrees of 
connection; but it is needless to recite 
them, since, even in the brute creation 
there are natural ^ affections superior 

to Self-love. 

The 

* That excellent English lawyer the great Henry dc 
Bractoii informs us, that *' Natural Lavj is that which 
Nature (or more properly God himself) has tavght all 
nvhnals/' '^ Jns Naturak est quod Natura, i.e. ip&e 
Deus, docuit omnia animalia/' &:c. and afterwards he 
further explains himself, saying, *' Jus Naturale quod 

docuit 





"The common hen is so inflamed with 
Natural Affect ion ^ and anxious care for 
her tender brood, that she seems to have 
as httle sense o{ Self -lave in time of dan- 
ger, as of her own weakness; for she 
will boldlvflv in the face of every inva- 
der (except man) however superior in 
size or strength to herself. 

The timorous cow, it is said, will 
attack the fiercest tv2:er, when her calf 
is bv her side. Many instances of very 
extraordinary Affection in dogs to their 
masters have been well attested. Those 
faithful animals have sometimes been 
known to lose all sense of danger to 
themselves in the necessary defence of 
their owners. And the very swine dis- 
' cover such a JVatiiral Affection and real 
sympathy for their brethren of the sty^ 



flocuit omnia animalia Natura, i. e. per instinctum Xa- 
tiiroe, &c. viz. Natural Law, which taught all animals by 
Nature, that is, through the instinct of Nature/* ^c 
Lib. 1. c. 5. C 

when^ 



10 

whenever they hear their cries of dis- 
tress, that their example ought to shame 
the depraved part of mankind (imperial 
tyrants and royal robhers, who extend 
their dominion by breach of faith, un- 
lawful invasion, murder and rapine, as 
also those petty tyrants and destroyers 
of mankind the African traders, and 
American slaveholders) lest the affec^ 
tionate brutCy notwithstanding his sen^ 
sualUyy should seem, on comparison, a 
more generous y and therefore a more 
noble animal than that Many who stifles 
all Natural Affection y Fellovz-feeling, 
and Charity to his kind, merely for the 
sake of acquiring power, or worldly 
profit to himself; and surely a time 
will come, w^hen all such offenders 
against /A^ Law of Nature (who prefer 
the wages of unrighteousness to the 
natural dictates of Humanity and Con- 
science) wall have reason to esteem the 
lot of the most contemptible brute in- 
finitely more eligible than their own ! 

Now 



11 

Now, as it appears that '^ Self-love' 
is not the ^* universal Principle of 
Action '' even in brutes, much less ouotht 
it to be esteemed so in mankind^ be- 
cause the human soul (besides the ^a-^ 
tural Affection which men ought to have 
in common with other creatures) h 
endowed with a much more noble prin- 
ciple, or motive to good actions, I mean 
Reason y or that ^^ Kiiovtledge of good 
and evil,'' which we inherit from our first 
parents, and which thc}^ unlawfully took 
upon themselves, at the instigation of 
their spiritual enemy, that they might 
thereby be rendered accountahle for all 
their actions, and, through Knowledge * 
become guilty before God ! 

The historv of that fatal transaction 
demands our most careful consideration, 
since all mankind are particularly aflec- 

* " But of the tree of Knoxdcdge of Good and Exil 
thou shalt not cat of it: for in the day that ihou cate^it 
tkercof, ihou shalt surely die." Gen. ii. 17. 

ted 



12 

ted by it ! And surely the principles of 
our own Kaliire are subjects of enquiry 
infinitely more important to us, than all 
the other branches of natural Philoso- 
phy; and yet perhaps they are less ex- 
amined by men of science, and conse- 
quently are less understood, than any 
other ! but in vain is the most accurate 
knowledge of plants, drugs, fossils, and 
minerals ; or of the exact revohitions of 
the heavenly bodies, and of the nature 
and properties of all tiie elements, &c, 
if the philosopher is unacquainted wilh 
himself^ and the properties and state of 
his own soul, which is too often the case ! 
Knowledge, in all the former particulars, 
is indeed honourable and praise-v» orthy, 
but, in the latter, it is indispensable ; 
for when men, through ignorance of the 
compound Mature of man, slight the 



• Multi enim multa sciiint, et scipsos nesciunt : 

seel qui seipsum ?}escit nilvl bene novit , quam alia scire et 
56 nescire, quid aiiud est quain seipsum gravius condeinp- 
nare, &c, Doct. & Stud. c. 13. 

com- 



13 

common means, which God has reveal- 
ed, to guard their minds against inteU 
lectual deceptions, they are sure to be 
perverted in their principles to the im- 
minent danger both of body and soul! 
Such an one, probably, thinks himself 
too judicious a critic to admit the Mosaic 
account of the subject now before us, 
viz. the Fall of man ; at least in the liter- 
al sense of the text : so that the doc- 
trines, Avhich I propose to collect from 
it, will have very little weight, I fear, 
with men of that stamp. Nevertheless, 
as there are many doctrines in other 
parts of Scripture; which corroborate the 
literal meaning of that relation, and as 
there are also several circumstances dis- 
coverable in the JVature ofMan^ which 
cannot otherwise be reasonablv accoun- 
ted for, I must beg my readers to excuse 
me, even if they think me too prolix in 
my examination of that part of the 
sacred history, which I conceive to be- 

ab- 



14 

al>solutely necessary for the obtaining 
a true practical idea of the Law of 
KaturCj and the Principles of miction 
in Man. 

God dehvered a clear and express 
Law to Man before the fall ; — '* but of 
*' the tree of Knoxscledge of Good and 
" Evil, thou shall not eat of it : '' and 
then follows the denunciation of pun- 
ishment ; — '' for in the day that thou 
'' eatest thereof, thou shall surely die." 
Gen. ii. 17. 

This was thej^r^^ and only penal Late ; 

A FORFEITURE OF LIFE ! i\nd though 

we fmd afterwards, that the declared 
punishment was not immediately exe- 
cuted according to the letter (that is, 
the penalty oi death was not inflicted on 
the day of the transgression, as it seemed 
to be at first ordained) yet this affords 
no just exception against the truth and 
propriety of the relation. 

The 



15 

The same Almighty Being, who 
had a right (as all things are his own) 
to prohibit the action above mentioned, 
^nd to assign a punishment for disobe- 
dience, had certainly a right also to re- 
spite, or postpone, or even to remit (if 
he had been pleased to do so) the exe- 
cution of the Law which he himself 
had ordained. But for the present it is 
sufficient to remark, that the nature of 
the penalty had been clearly revealed to 
our first parents, and was as clearly un- 
derstood by them, so that they were 
sufficiently sensible of their obligation 
to observe the said LaWy previous to their 
breach of it : which plainly appears by 
the speech of the woman to the tempter, 
viz. '' But of the fruit of the tree in 
the midst of the garden, God hath 
saidy ye shall not eat of it, neither 
^* shall ye touch it, lest ye die.'' 

After 



44 



1(3 

After SO clear an acknowledgment of 
the divine precept, the act of taking the 
fruit (v. hicli otherwise in itself would, 
probably, have been no crinie) was cer- 
tainly a Kilful sin of aver V heinous na- 
ture, being a gross ccntempt of God's 
4£-6>rrf, for which pur first parents very 
Justly incurred the. penally of deaths 
which, they were previously told, must 
be the consequence of disobedience. 

They had received this caution even 
from God himself whom they knew to 
be their Maker and Supreme Lord ; and 
yet the unwary woman unhappily list- 
ened to an assertion, that was absolutely 

xJ 

pontradictory to her Creators uordy 
and thereby drew upon herself, and 
all her descendants, the irrevocable 
doom to labour I — iminl — and mor" 
ialilvl 



Perhaps the haughty philosopher will 
now be ready to arraign the justice of 

the 



17 

the divine decree^ which involved the 
innocent progeny (that is, innocent 
with respect to this particular crime) in 
the punishment of their guilty pai^ents ; 
but if he will patiently follow me 
through this examination of Human JVa^ 
ture, he will, perhaps, be able to form 
a better idea of the Kalure of original 
Siriy and of the cause of its being in- 
tailed, (or rather the effects of its being 
intailed) on all the descendants of Adam. 
For the immediate effects ofthat original 
Sin of our first parents, was the acqui- 
isition of an additional faculty (even of 
a divine attribute) to \heJS*ature ofMan^ 
which of course descends from these 
original stocks by natural inheritance io 
all their progeny, and thereby inevitably 
involves them all in the same condem-. 
nation ; the manner of which shall be 
more particularly explained hereafter 
This very ancient example of punish- 
ment for a conlempt of God's word (the 

D direful 



18 

direful effects of which, labour y pain, 
and mortality, are ever before us) should 
teach mankind the extreme danger of 
paying attention to any doctrines and 
interpretations of La^Y or Religion, that 
have the least tendency to oppose or con- 
tradict the literal or most obvious mean- 
ing of God's word ; for the efforts of 
our spiritual Enemy are never mor€^ 
baneful, than when he is pleased to a&>^ 
sume the office of a commentator on the 
Laws of God; in which character heiji 
frequently discoverable ; for though he 
does not now present hi mselfo^r/m'art/Zy 
or ^/;^Mr^/z//^', asatfirst, inihe assumed 
shape of a serpent^ yet the venom of his 
doctrines is too often sufficientlv distiur- 
guishable, both in the v/ritings and dis.* 
courses of men ! And it is remarkable, 
that his first attempt against mankind 
should be in the capacity of^critick oi> 
the Divine Law! The influence oi spirit- 
tual enemies is indeed a distinct Frinciple 

9f 



19 

of Action in Man, which shall be more 
particularly mentioned in the course of 
this Tract. 

But to return to the first fatal in- 
t>tance, before mentioned, of Satan's 
success, in misleading mankind, %sthich 
occasioned another distinct Principle of 
Action in Man. 

It appears that the Tempter was well 
acquainted with the true nature and 
effects of the forbidden fruit, which he 
declared, indeed, but not witliout utter 
ing, at the same time, a notorious false- 
hood. ^' Ye shall not surely die, (said 
'' he) for^ God doth know, that in the 
'' day ye eat thereof" (yiz. of the fruit 
taken from the tree of knowledge) '* 
*' then your eyes shall be opened : and 
'' ije shall be as gods, knoxicing Goodand 
:' Eviir Gen.'iii. 4,5. 

Now* 



M 



20 

Now this acquisition of Knowledge^ 
^vhich the Tempter promised, was really 
such as he represented it, viz. a Divine 
Attribute {" Ye shall become as gods, 
Mowing Good and Evil'') ; — so that, in 
this one respect, indeed, his nitelligence 
was true : for the inspired historian has 
recorded also the words of God himself 

r 

to the same effect : — '' And the Lord 
*'^odsaid, Behold, the man is become 
': AS ONE OF US, lo know Good and 
'' Eviir (Chap. iii. 22.) But truth is 
much more deceitful and dangerous, 
even ihm\/alsehood itself, when, for the 
purpose of misleading, it is maliciously 
blended with the latter ; for notwith- 
standing the Deceiver's flattering assur- 
ance to our first parents, that thei/ 
should '' not die ; '' yet in the vert/ day 
(as it seems) of their transgression, they 
heard the tremendous sentence of mi- 
sery and death pronounced against 
them! and though it was woX^then final- 
ly executed, as they had reason 

to 



to expect it would, ac<:ording to the 
tenor of the Law before declared, on 
which the judgment was founded, (for 
God never judges men without LaWy hke 
the arbitrary princes of this world) yet 
the said Law, by which their lives were 
expressly forfeited, was sufficiently ful- 
filled by the condemnation of the trans- 
gressors (on the veri/ (3?^^ of their offence) 
to mortality; whereby their once ini- 
-mor/^/ bodies were rendered continually 
liable to diseases , injuries, misery, and 
/f^a/A, as the bodies of all their descend- 
ants have ever since been ! and they 
were no longer entitled even to the food 
necessarj^ for the support of their poor 
mortal bodies, without severe labour, 
€are, 2.\\^ assiduity I — '^ Cursed is the 
*' ground for thy sake ; in sorrow * 

'' shalt 



* In sorroxv (or rather in labour J for p!13iy2 is the 
expression in the origmal ; which, in the Targnm, is ox- 
plained by another Hebrew word C712V) ^^gf^ifyi^g rather 
fatigue or labour ^ than sorrow; and as tlie necessity of 

man's 




22 

*' shalt thou eat of it all the days of thy 
''^ life. Thorns also and thistles shall it 
*' bring forth to thee : and thou shalt 
'^ eat the herb of the field. — In the 
'* sweat of thy flice" (said God to his 
guilty creature man) ^^ shalt thou eat 
'^ bread, //// Ihou reliirn unlo the ground : 
^' fbroutofit wast thou taken : for dust 
*' thou art, and unto dust thou shalt re- 
'' turn.'' (Gen. iii. 17 to 19.) 

These have ever since been the condi- 
tions of human life ; and though some 
men, who have store of worldly goods, 
endeavour to cast aAvav care, and seem 

labour wns the more immediate consequence of the earth's 
new propensity, through the curse, to bring forth thorns, 
thistles, and useless weeds, it seems the most expressive 
rendering in this place, and most suitable to the con- 
text in the following verse: *' In the sneat of thij face 
*' shalt thou eat bread," Inthe Vulgate alsoit is rendered, 
*'• in labor ibus ;" and by Pagninus, *' in lahorcJ" The 
same word is also necessarily rendered ** Labours^' m 
Isaiah Iviii. 3. ItlOLH DDO'iy '7^1> '' and exact all 
your labours; and in Proverbs v. 10. TO^yi 
^"^DD r\^yi *' Lest- strangers be filled with thy wealth, 
and THY LABOURS Z>e in the house of a stranger,'^ 

to 



23 

to live in a state of opposition to this gene- 
eral rule, yet they only deceive them- 
selves; for no descendant of Adam, be 
he ever so rich, has anv rieht to eat the 
bread of idleness; nor can he do so 
without offence against his OKmsoiil, as 
well as against this universal ordinance 
of God, — If Providence has afforded 
him wealth and leisure ^ he is account- 
ableybr both; being only a stewardybr 
life I after which, the performance of 
his duty to God, to his country, to his 
neighbours^ nay, to mankind in general, 
his brethren of the universe^ will be 
strictly scrutinized, and punished in pro- 
portion to the degree of bis wilful neg- 
lect and disobedience ; since nothing is 
more clearly revealed, than that all 
mankind XiewnAev an indispensable ob- 
ligation to improve their talents for all 
these dutiesy as well as to use them 
whenever there is an opportunity ; so 
that the man who neglects to employ, in 

tiiese 





24 

these services, a due portion of that 
leisure, which his rank, or situation in 
hie affords him, may justly be said to 
mispend his Maslers time, for it is not 
his own: and such an one must inevita* 
bly suffer with the '' iinprojitable ser- 
'' vanty' described in the Gospel, who 
neglected to improve his talent; — • 
'' Cast ye the unprofitable servant into 
'' outer darkness ! — There shall be 
'^ weeping and gnashing of teeth.'* 
Matt. XXV. 30. See the whole parable 
from the 14th verse, whereby it plainly 
appears, that mankind are laid under an 
indispensable necessity to improve their 
respective natural talents, to the best 
of their power, for their Lord's service. 

T^he affluence, and unemployedleisure^j 
therefore, of many persons, whom we 
daily see amongst us, afford no just ex-^ 
ception to God's general ordinance con- 
cerning the hard conditions of human. 

hfe, 



25 

life. It is "almost too obvious to be 
mentioned, that riches and hereditary 
honours procure no exemption from the 
most material part of that sentence, viz. 
*' to dust thou shait 7^ e turn !'' And that 
the time and manner of that returning 
to the dusty or to the gf^ound, is equally 
unknown to the rich and to the poor, 
though to both equally certain : so that 
no man, not the greatest or most inde- 
pendent, can claim even a single day 
before-hand as his own : *^ I will say to 
** my souV (saith the rich man in the 
parable), ^^Soul, iJioii hast much goods laid 
^ ^P f^^ many years : take thine ease, 
^ eat^ drink and be merry. But God 
' said unto him, Thou fool, this night 

' THY SOUL SHALL BE REaUIRED OF 

* THEE ; then whose shall those things 

' be which thou hast provided? Luke 

xii. 19, 20. Wherefore, with respect 

also to the other part of the punishment 

for the original sin (viz. the doom to la- 

E - bour) 



20 

hour) let those men, who think them- 
selves exempted, by their rank and for- 
tunes, from the necessity of employ- 
ment ; ^^Hio think they have a right to 
spend their time, as well as their money j 
just as they please, for their own amuse- 
ment and mere self-sa.tisfaction ; and 
seem to enjoy leisure and ease, as if 
God's general ordinance to all mankind 
had been partial, or of none effect ! Let 
such men, I say, be reminded of the- 
alarming dreadful sentence pronounced 
by '' the Lord of the vineyard'' in the 
parable. " Behold, these three years I 
'' come seeking fruit on tiiis fig-tree, 
^' and j?/?c? no7ie : cut it down, rchy cum- 
*' berelh it the ground f ^ \\o\y ab- 
surd therefore is the jiride o^\l\o^e men, 
v/ho.vaiue themselves on account of ter- 
ritorial authority (whether public or 
private) and yet live as if the impor- 
tance, which thev assume in risrht 

^ "* Luke xiii, 7. 

of 



27 

oi landed possessions J or hereditary rank 
in life J might of itself be esteemed a 
sufficient merit without the cultivation 
of anv other ! But let them remember, 
that there is a ^ ■ Lord of the vineyard, '' ^ 
to whom all things belong, -|- and to 
whom a strict account must be render- 
ed of every trust, i and of every posses- 
sion, whether of lands, or of govern- 
ments : so that the dominions and es- 
tates of all temporal lords and land- 
owners (be their right of tenure ever so 
unexceptionable amom; men) are yet so 

* ^' The Lord most Ilkh is tej'rible; he is a er^ai Kins^ 
over all the earth:* Psal. xlvii. 2. 7, 

t For though God'' /lat/i ^iren the earth to (he children 
of men," F^sal. cxv. 1(). yet '' the earth is the Lord's 
and the fiihiess thereof, the world, and they that dwell 
therein. *' Psal. xxiv. 1. 

X '* For (the kins^dom ofheai-cnis) as a man travelli no 
into a tar country, who called his own servants, and dt li- 
vered unto them his snoods. And unto one he save five 
talents, to another two," kc, '' After a long time the 
Lord of those servants eometh, and reckoneth with them,''- 
^c. Matt. XXV, 14. , to 30. " Give an account o/'% 
stexiardshrp : for thou mayest be no longer steward. " 
Luke xvi. 2, 

far 



28 

far from bein^ their cmn, that even they 
themselves, whenever they acquire a 
habit of mispending their time and 
wealthy are justly esteemed as INCUM- 
BRANCES upon that \eY\ ground, in 
which all their imaginary consequence 
is planted ! Now, shall we envy the 
rich mans enjoyment of unemployed 
leisure, if this be the consequence ? Far 
better had it teen for such a person to 
have endured, with the meanest la- 
bourer, the common lot of man, and in 
the sKcat of his face to have eat his 
bread, ^ than thus to have lived an un- 
v.orth}^ exception to the general decree y 
thereby rendering himiself in the sight 
of God, as one that '' cimibereih the 
'' ground V:^ It would be well for 
mankiDd, li the consideration of this sen- 
tence might be esteemed also a general 
FruiL.s.jji.e of c^ciioii ; but3 alas ! we are 
all too aDt to mi/^rerd our time in some 
devjree; vet ii. is a iaiimg' to which the 

"^ Gen. iii. 19, 

rich 



V 



rich are more particularly liable. The; 
are not compelled by necessity, like 
other men, to think for themselves ; and 
from thence a fatal, inconsiderate notion 
is too apt to prevail among them, viz. 
that their time is their own ; and there- 
fore, as they presume upon a supposed 
right to spend their leisure, according to 
their own fFill and Pleasure, thev lie- 
cessarily mispend their substance also,, 
for which they are equally accountable ; 
and as riches are also the ordinary 
means of procuring the sweets and en- 
joyments of life, they are, consequent- 
ly, a continual source of temptation, as 
w^ell to acquire them imjustly^ as to 
expend them improperly. From hence, 
probably, arises the extreme danger of 
riches to the spiritual w^elfare of man- 
kind ! '' Verily T say unto you'* (said 
our Lord) '' tliat a rich man shall hardly 
^' enter into the kingdom of heaven. 
^^ And again I say unto you, it is easier 

for 



30 

" for a camel to i^o through the eve of a 
^' needle, than for a ricli man to enter 
'* into the kin^'dom of God." Matt. xix. 
23, 24. '' Go to now, ye rich men, — 
'^ weep and howl for your miseries 
^' that shall come npon you !'' James 
V. 1. — ''Son, remember that thou in 
*' thy life-time receivedst thy good 
'' things, and likewise Lazarus evil 
" things : but now he is comforted, 
'' and thou art tormented,'' Luke xvi. 25. 
It is, nevertheless, through the additional 
faculty before-mentioned, which human 
nature acquired by the transgression of 
our first parents (viz. the Knowledge of 
Good and Evil) that Sin is imputed to 
us, whether we be rich or poor. 

Our spiritual Enemy envied the hap- 
piness of mankind in their original state ; 
and, therefore, artfully led them to the 
criminal usurpation o^ forbidden Know- 
ledge, that they might, thereby, be ren- 
dered accountable to the eternal. 

Judge 



31 

Judge for all their thouglits, words, 
and actions ; and, through KriGwiedge, 
become guilt v before God, and con- 
tinually subject to Sin and Death ! For 
this divine Knowledge obliges us (how- 
soever we act) to approve, at least, of 
virtuous actions, and to condemn vice ; 
so that, when men transgress, it is, for 
the most part, knovcingly, or uilfidhj : 
and as '' the strength of sin is thehawT * 
so the guilt of every criminal action is 
with justice imputed to us, because we 
have uilfullij offended against this /2a- 
tural Light, or Law in our hearts, by 
which we ought to have knovv^n bow 
^' to refuse the evil, and chuse the good.'' 
Isa. vii. 15. 



The Gentiles, without the knov/ledge 
of Scripture, nevertheless acknowledged 
this principle. '' Law '' (according to 



yf: 6i 



The sting of fleatli is si:i ; and the strength of' 
*' sin is the Laxv, But thanks be to God whirfh giveth 
" us the victory through our Lord Jesus Christ/' 1 Cor. 
XV. 5(5, 57. 

Cicero) 



32 

Cicero) '^ is a siipreme Reason planted in 
*' nature, which commands what ought 
'' to be done, and prck ibits the contrary ; " 
and he affirms, that '' the same Bea- 
*' son, v/hen it is estabhshed and per- 
'' fected in the mind of man, is Law .'* 

^' Lex '' (says he, in his first Book 
de Legibus) '' est Batio summa, insita 
** in Js^atura, quee jiibet ea quee faci-- 
'' enda sunt, prohibetqiie contraria. 
'^ Eadem Batio, cum est in hominis^ 
'' mente confirmata et confecta, Lej^ 
'/ est/' See Tom. 4. of his Works^ 
p. 219.^ 

Here the enli2:htened Heathen write? 
plainly acknowledges the Principle as 
natural to Mankind ( — '' Ratio summa,. 
'' insita in ..Vaa/r/J J and yet esteemed 
it, at the same time, a divine Attribute, 
by some means imparted from God 
( — '' recta, et a numine Deoi^um tracta 
*' Ratio'') though he might probably be 

'* Hamburgh Edition 16I8. 

unac- 



33 

unacquainted with the occasion of its 
being engrafFed in Human Nature, He 
mentions this Attribute again, in his 
second Book de JVatura Deoriim, where 
he speaks of Prudence, or the choice of 
Good, and rejection of Evil, '^ as a imiver- 
*^ sal L^tt; common to God and Man.'' 

** Sequitur ut eadem sit in his, quse in 
^^ genere humano, ratio, eadem Veritas 
^' utrobique sit, eadem que Lex ; quse est 
^^ rectiprc€ceptio,praviquedepulsio. Ex 
*' quo intelhgitur, prudentiam quoque, 
^^ et men fern a Diis ad homines perven^ 
^' isse;' &c. (Tom. 4. p. 157.) And in 
his first Book de OJJiciis, he more par- 
ticularly defines the Law of Katiire \\x 
Man, by describing the double bias of 
soul, viz. Appetite and Reason, and in- 
stead of laying down Appetite, or the 
Pursuit of Happiness, as the Rule of Obe- 
dience (which some very eminent and 
learned lawyers have done) he wisely 



F reverses 



ft 






Q4. 

reverses that rule, and thence forms an 
unexceptionable Rule of Action, viz. 
that Reason must rule, but Appetite 
obey. See his own words : " Duplex 
est enim vis animorum, atque na- 
turae : una pars in appetitu posita est^ 
quae est opii'fi Graece, quae hominem 
*' hue, et ilkic rapit : altera in ratione 
quae docet, et explanat, G^ndifacien^ 
dum,fugiendumque sit. Ita fit, ut Ratio 
pi^aesit, Appetitus vero obtemperet.'^ 
Tom 4. p. 248. 

He also clearly describes this natural 
instinct, '^ the Knowledge of Good and 
'' Evil,'' under the title of Common Sense, 
*' Communis Intelligentia,'' and lays it 
down as the Law, or Rule of Nature 
(^' JVaturw JVorma'') for distinguishing 
good Laws ^ from Lad, right from 
wrong, and honourable from base, which 

* What a profitable and convenient reduction might 
be made in the bulk and number of oxxx Statute Booksy 
(especially of the later vckimes) upon a revisal conducted 
strictly according to this exeelient rule ! 

certainly 



35 

irertalnljr is a much safer Principle to 
rely on than '' Self-love.'' 

" Atqui nos Legem bonam a mala, 
nulla aha nisi N'alurce Korma divi- 
dere possumus. Nee solum jus et 
injuria a natura dijudicatur, sed 
omnino omnia honesta, ac turpia. 
Nam et Communis Intelligentia 
nobis notas res efficit, easque in ani- 
mis nostris inchoayit, ut honesta in 
virtute ponantur, in vitiis lurpia. 
Heec autem in Opinione existimare, 
non in JS^alura posita, dementis est.'^ 
De Legibas, Lib. 1. Tom. 4. p. 22^.^ 
And the Apostle Paul has also given a 
rftrong testimony concerning the power 
and influence of this instinct, or first 
Principle planted in human j\"alure. 

He informs us, that some men, who 
had not the wTitten Law of God, were. 



^ Hamburgh Edkion iClS. 



c 



never- 




35 

nevertheless, capable of doing i^ Kature 
(or Instinct) the things contained in the 
Law — '' For when the Gentiles, which 
^' have not the Law, do hy Kature 
*' the things contained in the Law, 
'* these, having not the Law, are a Laxs3 
*' unto themselves ; ^ v;hich shew the 

*' work 

* We find a remarkable mstnncc of the *' Natural 
'* Dictates of Consciences'^ in the behaviour of *' Tubourai 
" Ta?naicle/* (a poor iininstructed inhabitant of the re- 
niote island of Otaheite) when he was iin justly charged 
v'ith stealing a knife. The story is related in the account 
of Capt. Cook's voyage (Vol. 2. p. 101.) and the singularity 
of the circurristances leads the writer to the following 
remark : '' Upon this occasion it may be observed " (sayi 
he) *' that these people have a Knoicleclgc of UIGlI'l' 
** and WRONG from the mere dictates of Natural Con- 
*' science ; and voluntarily condemn themselves when tliir-v 
*' do that to others, which tiiey would condemn otliers 
** fordoing to them. That Tubourai Tamaide felt the 
" force of Moral Obligation is certain ; for tlie imputation 
*^ of an action which he considered as indifferent, would 
" not, when it appeared to be groundless, have m.oved 
** him with such excess of passion. '^ — But to what shall 
we impute the lamentable Change of Principle in tht 
same pcrs^(iJ,QhQ was afterwards (on another occasion) 
absolut' ly convicted of theft ? iNlay not the licentious ex- 
ample of the English (whose criminal indulgences among 
the poor Indian women; proved that they had no fi\Q^ 



regard 




^^ work of the Law written in their 
'^ hearts, their conscience also bearing 
" witness '* (or the conscience wit- 
nessing with them) '' and their thoughts 
'^ the mean while '' (or between them- 
selves) /^ accusing, or else excusing one 
'^ another; '' &c. Romans ii. 14, 15. 

This necessarily implies a natural 
Knoi^ledge of Good and Evil, so that 
this divine faculty j or instinct in llie 
Kaiure of Man, seems plainly to be the 
grand Principle, whereby men, who 
have '' not the Laxs:, are a Law unto 
*' themselves.'' (Rom. ii. 14.) And this 
1 a})prehend to be, |:w'operly, '' THE 
- LAJF OF JS\4TURE'' ^.AIan, the 
Law xcritten on our hearts, or the Con- 
science, which bears witness with us, as 
the Apostle cleckires in the following 

regard (br that pure reliizion which thry profesFed), hav^. 
occaMoncd the corruption of the pnor Hcatheii's morals, 
and natural Principles of Virtue ? He was certainly be- 
come. a worse man by his acquaintance with them .' 

verse ; 



38 



verse : — Our '' thoughts the mean while 
'* accusing y or else excusing us ; " — for 
there are few men so bad, as not to 
have been, at some time or other, 
sensible of remorse, through the ac- 
cusation above mentioned of their 
thoughlSy or Conscience. For what 
are these thoughfs which accuse and 
excuse, but Conscience itself; that is, 
tli€ very same Principle^ only differ- 
ent] v expressed by the Apostle, for the 
sake of explanation t And again, this 
Conscience, which bears witness^ is not 
a different y or distinct Principle from 
*' the Knox^Iedge of Good and Evil," 
but only another name or mode of ex- 
pressing the same Principle ; or if it be 
so defnied by some writers, as to ap- 
pear in any degree different or distinct 
from the latter, it cannot, at most, be 
otherwise esteemed than as a different 
effect of that same Divine Knowledge : 
and the like mav be said of Sinderesis 
{^OVVXTip't^oiQ) as y/ell as of/' the Law of 

'^ Reason; '' 



^* Reason^'' feoth of which some -au- 
thors have treated as distinct Principles 
from Conscience, notwithstanding that 
all these separate heads, Sinderesis^ 
Reason J and Conscience , are necessarily 
resolved into one single principle or 
foundation, viz. *^ the Knowledge of good 
^^ and EiViir to which the enquirer is 
naturally led, in attempting to define 
them ; for indeed this same indentical 
Principle or Power is equally attributed 
to them all. '^ Sinderesis " (savs the 
author of Doct. et Student) '' is a na- 
tural Power of the soul, set in the 
' highest part thereof^ moving and 
stirring it to Good, and abhorring 
^' Evii''^. What is Sinderesis there- 
fore, when thus explained^ but the na- 

tural 



^ See Doct, <Jt Stud. EngVish version, l66S and 174fi. 
Dialogue I. Cap. 13 ; but in the Latin copy of l604, it 
is in the 11th Chapter. '^ Si?icl€rcsis est vis motiva seu 
*' potcntia naturalis animce rationalis, quae semper est 
" nata figi in superioribus partibus animce moxens et 

** stiinulam 



'4( 



€6 




40 

ttiral Knowledge in Man to reject the 
Evilj and cJmse the Goodf Reason is 
also explained by this celebrated au- 
thor to the same effect: — '' After 
'^ (or according to) the Doctors — Bea- 
*' son (says he) is the power of the Soul 
^^ that discerneth between Good and 
'' Evn,, and between Good and Bet- 
'' TER, comparing the one with the 
*^ other : the which also sheweth virtues, 
" loveth GooD^ and Jlieth Vices/' ^ 



^ 



In 



'*^ 'stbiiulans all bonum, ct ahhorrcns malum/' cS:c. 
DoGt. et Stud. Cap. 11. And again : '' Sindcrcsiseiiamcst 
** Principium quo ad speculatka et quo ad op^ratha ;" 
(and tlierei'ore a ^^ Principle of Action/') "' Excmpium dc 
spcculativis ; ut omne totum est majus sua parte, quod- 
libct est, vel non est. Excmplum de opcrativis ut indium 
M.^-LUM est facitndwn : bgn'UM est proscqncndu??f et 
similia. Et, ideo, Sindercsis dicitur a quibusdani Lex 
Ilatioiiis, quia principia Legis Rafiottis ministrat, qu» 
ei insunt a Natural' &.c. Ibid. Cap, 11. 

'* Sec Chr>p. 14. in the English versions cf '1688 and 
'iT'iO; but the 12th Chapter in the Latin original ac- 
cording to the Edition of 1604 : Ratio, secundum Doc- 
-torcs^, est ipsa vis animal ratioiialis qucs consulit ct (/?>- 

cernit 



41 

In the beginning of the Chapter, he 
expresses himself, as if he supposed that 
Mao was indued with this divine facult}^ 
of Reason before the fall, even at the 
time '' when he was created ; " ^ a 

doctrine 



u 



vcrnit inter bonum et malum et melius comparando 
i^num ad alteram, quce etiam virtutcs digit, et Deiim di- 
ligit. Et dicitur how solum Cognitiva, sed etiam Motha;*' 
(and therefore a '^principle of Action.'*) ** Gum.autem 
** jiidicat aliquid esse bonum vcl mahnn et ibi sistit, sic 
'* dicltxiT Cogn it it a: si vero ulterius procedat, indicando 
" aliquid esse bonum ut liat, vel malum ut evitetur, sic 
*' dicitur Mot'rca. Si vero adluic amplius procedat ct 
** non solum indicat aliquid esse bonum ut fiat, scd etijuu 
idjieri appetit, skc dicitur llbcvum arhkrlum, nam Ubc- 
rum atbitrium appreliendit rationcmy et toluntatem, 
^c. Cap. 12. 

* Cap. 12. *• De Ratione. Quando primus Homo 
'^ creatus est pcrcepit duplicem k Deo oculum. Exte- 
*^ riorem scilicet et Interiorem. Exteriorcm carnis quo 
'* visi1)ilia cerneret. Et interiorem Ilationls q»io invi- 
'* sibilia agnoscorct at(|ue divina : per ilium carnis ut 
'* visi biles posset hostes aspicere, cognoscere, et vitan\ 
*' per ilium Rationiby ut spirituales hostes contra ani- 
^' mam dccertanles superare valeret," iScc, Thus Lnf.-- 
jishcd in the Editions of l6CS and 17^0', Chap. 14, 
Of Reason. *' J Then the first Man xidam teas created, 
'* he received of God a double eye, that is to say, 
^' an outward eye, whereby he might sec vjsiible Jhiriirs, 



42 

doctrine which, certainly, is erroneous. 
That our first parents received from 
God, when they were first created, a 
due proportion of Reason suited to their 
original condition, is not to be doubt- 
ed ; but there is no authorit)^ vrhatever 
to warrant the supposition of their being 
at first indued with that Perfection of 
Reason^ that Attribute of a Divine 
and Spiritual JVature, which aftervvards 
became natural to Man ; though the 
worth}^ author apparently means this 
supreme degree of Reason, v/hen he tells 
lis, that Man, by the gift of Reason, is 
'^ 7nade like to the dignity of angels,^ 
*^ discerning truth from ialsehood, and 
*' Evil fvom Good f vvhereasit appears 

*' and know his bodily enemies, and eschew them ; 
'* and an inward eye, that is, the eye of reason, whereby 
** be might see his spiritual enemies that fight against his 
^^ soul, and beware of them,'^ 8cc. 

* '' — per quam etiam Angelica?^! imitatur digr/itatem 
" a falso discernendo verum, et a bono malum. Quam- 
" obrem valde h sua degenerat origine quoties "ceritotein 
''" discernere negUgit,?itqi\Q mahfm ^?o/:o preponit/' Ibid. 
c. 12. 

verv 



43 

Tery plainly from the Scriptures, that 
this Perfection of Reason was afterwards 
acquired by unlawfully eating the fruit 
o^the Tree of Knowledge ; for it is plain, 
that the desire of acquiring Knowledge 
was part of the temptation to transgress : 
(^^ a tree to be desired to make one wise,'' 
said the deluded Woman) and it was 
not until they had both of them eaten 
the forbidden fruit, that God said, 
'' Behold, the Man is become as one of 
'^ us, to know Good and Evil;'' (Gen. 
iii. 22.) thereby plainly alluding to the 
Knowledge then newly acquired by the 
forbidden fruit ; and the}^ were driven 
out of the garden, we are expressly 
told, to prevent a further acquisition to 
the Nature of Man, viz. *^ lest he put 
*' fbrtli his hand, and take (D^) ALSO 
*' of the tree of Life, and eat and live 
*' for ever ; " and therefore it is certain, 
that Man was not enlightened by the 
Divine Law of Reason within himself, 

when 



44 

when he was first created; or at least 
not with 'so great a share of it, as has 
since been justly attributed to Human 
Nature. 

The third article which I have before 
mentioned, as a principle necessarily 
included in that divine Knowledge of 
Good and Evil^ v/hich our first parents 
nnlavvfulh^ took upon themselves, is 
Conscience ; and the ingenious author 
of Doctor and Student, before auoted, 
in describing tiie meaning of the word 
Ccnscience, has accordin2:lv explained it 
exactly as if he had- been defining the 
true purpose of the former Princvpler 
the Divine Kno'wiedge of Good and Evil, 
'^ So Gor>'* (say he) '^ has placed Cow- 
^* science in the midst of the rational 
^' soul, as a light by vvdiich it should 
*^ discern what it ought to do, or ought 
*' not to do/'^ This is exactly the 

* *^ Sic Deus posuit Conscuntlam in medio aninu^ 
*' rationalis, tanqiiam Lumen quo discernet quid facere, 
^ vel noii facere dcloeaV Doct. et Stud. c. 13. 

purpose . 

4 



45 

purpose of ^^ the Knowledge of Good and 
'' Evil,'' viz. that we should use it *^ as 
^' a hght to discern what Ave ought ta 
^^ do, or ought not to do/' or, in Scrip- 
ture words> that we ^' may knox^ to refuse 
" the Evil, and choose the Good J' Isa, 
vii. 15. and again in the 1 6th verse. 

From what has been said, it must ap- 
pear, that Conscience J Reason, and Sin- 
deresisy though sometimes treated as 
distinct PrincipleSy are nevertheless 
essentially founded on one Great Prin- 
ciple, viz. the Divine Knowledge of 
Good and Evil ; and when our first 
parents, contrary to the commands of 
God, took that Knowledge upon them- 
selves, the immediate effects of it wei^ 
the most pungent workings of Con- 
science I Thev were conscious of their 
disobedience to God! Conscious o^ \h^\x 
shame and nakedness ! Conscious that 
the Divine Justice must pursue them, so 
that they would have even hid them- 
selves^ 



40 

selves, had it been possible, from the pre- 
sence of their iVhnight}^ Creator ! Bat 
how vain VvpvS the attempt to fly from 
God's universal presence,* when they 
couid noteven separate themselves from 
the anxious warnings and forebodings 
even of ilieiv own Consciences ! For Con- 
science maintained its new habitation in 
their throbbing breasts, attending them 
in their most secret retirement with a 
stinging remembrance of their disobe- 
dience and ingratitude ! And as the 
wilful taking of Conscience upon them-^ 



* The universal presence of God is most elegantly 
tlescribed by the Psalmist : *' Ob ! whither shall I go 
'^ from thy spiiit ? or 'vx hither shall I flee from thy pre- 
** sence? l\ I ascend up into heaven, thou art there. If 
*^* I make my bed in hell, behold, thou art there. If I 
*' take the wintrs of the morninor. and dwell in the utter- 
most parts of the sea, eten there shall thy hand lead 
me, and thy right hand shall hold me. If I say, surely 
the darkness shall corer me : even the ni^ht shall be. 
light about me" (that is, witb respect to GodV 
knowledge of my thoughts and actions) : ^'' yea^ the dark' 
^^' ness Mdtth not from thee^'' &c. See tlie whole 139th 
Psalm/' O Lord^ thou hast searched me, and known me," 

selves 



a 



47 

selves was the cause of all their misery; 
so the effect of that one fault \\^% the 
entailing Sin and Death on all their 
descendants (who by the Laws of JVa-- 
lure must, necessarily, partake of that 
jy*ature which their parents so unhap- 
pily assumed) for thus — ^^ by one Man 
*^ Sin entered into the world '' (as we 
are informed by the great Apostle of 
the Gentiles) ^^ and Death by Sin ; and 
'' so Death passed upon all Men " (i^ do) 
in or through whom '' all have sin- 
'' ned/' For until the Law '' (that is, 
even before the written I^aw of Moses) 
*' Sin was in the world : Also"^ Sin is 
" not imputed when there is no Law, 
^' But -f Death reigned from Adam 
*' to Moses, even over them who had 
^' not sinned after the similitude of 

* Also, or moreover — The original word is J?, which 
in this phice, on account of the context, seems more in- 
telligible if rendered a/^o, than ^' but ;'' which latter is 
the common version. 

f But seems better to express the meaning of Axx' in 
this place, than the common rendering wei*er//^e/c5.s, which 
gives a different turn to the sense. 

'^ Adam's 



^ 



48 

'' Adam's transgressiorj/' Sec. (Rom. y; 
12. to 14.) Apparently meaning, that 
as ^' D^a//^*' (which was the effect and 
punishment of imputed Sin) " reigned 
^' from Adam to Moses/' (that - is, 
'^ until the Law/' xyji voti^) so we ought 
to conclude, that some sort of haw^ 
previous to that of Moses, preceded Sin^ 
as Sia preceded Deaths viz. ( '' as Sin, 
*' haih reigned iinfo Death/' see ver. 
21.) for otherwise Death could not have 
reigned before the i^ritien Law ; and 
consequent!}^ the Law, to be understood, 
by which '^ Sin entered into the world/' 
and by which '' Death passed upon all/' 
2lvA" reigned from Adam to Moses/' 
was the Law of internal Knowledge, or 
Conscience, bv which all Men, from the 
time of our first parents (Christ alone 
excepted) are convicted 5/;?72eir^-/ For as 
the Ways of Man are not equal to his 
assumed Knowledge, lie is thereby ren- 
d^xeA guilty 9 and obnoxious to the eter- 
nal 



40 

nalJustice of God, " in whose sight shall 
*' no man living be justified!'' (Psah 
cxliii. 2.) 

Hence a temporal Death, or depar- 
ture from this world, is not the only fruit 
of Siriy but there is also a " certain fear- 
'^ ful looking for of judgment, and fiery 
' indignation'/ &c. (Hebrews x. 27.) 
the sense of which is so deeply im- 
printed on the human Conscience, that 
even the most hardened offender is, at 
some time or other, affected with itt 
otherwise Sin could not be esteemed 
'' the Sting of Death'' — For if the na- 
tural lioht of Human Reason would 
permit men to indulge themselves w ith 
a positive assurance, that Death is 
really the last period, ov final dissolution 
of their existence^ the Consciousness of 
Sin would not increase the Fear of 
Death, and could not, therefore, with 
propriety be esteemed ^^ the Sting of 

H ^' Death:' 



50 



" Deathy Death is, indeed, the King of 
Terrors ; and Nature shrinks at its ap- 
proach ! But the anguish of the guilty 
and unbeheving soul springs from a 
deeper source than Death! viz. the 
dread of what must follow it! This is a 
fm^ther effect of Reason and Htimaa 
Kno-^ledge : for though a man refuses 
to be bound bv the eternal Laws of 
Reason J yet Reason will inform him of 
his guilt, and Us deserts, and vindicate 
her injured Laws by dreadful expecla- 
Hon! for the very Devils believe and 
tremble! (James ii. 19.) 

Horrible gloom ! wlien Reason sees no 

ground for hope ! — Thus Conscience, 

though not obeyed, is Conscience still ; 

and a time, we know, uill surely come^ 

when men shall ^' bemn to say to the 

** mountains,/^// on iis ; and to the hills, 

** cover us ! '' (Luke xxiii. 30.) ^ 

Deathj 

^ See also Revelation vi. 15, l6. ** An^ the Kings 
•* of the Earthy and the great men, and the rich men. 



it 



i% 



51 

Death, therefore, it is manif st^ is 
not the only object of the sinner's fear, 
or men would never seek a hiding-place 
in what must be theiv graves, by wishing / 
to be buried under the very mountains 
and hills, with the vain hope of secreting 
themselves from the wrath to come ! 
— And who is free from sin? — In the 
si^'htofGod" shall no man livins>' be ^ 

justified',' (Psal, cxliii, 2.) And '' Kiih- 
out shedding q/ BLOOD is no i^emissioaf 
(Heb. ix. 22.) Wherefore it is mani- 
fest, that the blood of everv man is for- 
feited before God ! — But the Almielilv 
was graciously pleased to accept the 
BLOOD of animals (probably as an ac- 
knowledgment of that forfeiture, and as 



*' and the chief captains, and the niighty men, and every 
*' hoHcbnan, and nohv Jrcewan'^ (for all will be equal in 
that tremendous day) '* hid themselves in the; dc^u;, and 
"" in the rocks of the mountains; and said, I\tU o:i ii^, 
** and hide us from the face of him that sitteth on the 
^' throne, and from the "uraf/i of the Lamb: for the great 
** ddij of his iiruth is come, and who shall be able to 
^' stand ?" 



a type. 



52 • 

a type of a future and more effectual re- 
demption) to atone for human guilt — 
'' For the life oftheflesK' (said God to 
Moses) " is in the blood : and I have 
" given it to yon vpon the altar, TO make 
^^ AN ATONEMENT for 7/oiir soiils :'' for 
" it is the BLOOD that makes an atone- 
'' MENT ybr the soul." (Lev. xvii. 11.) 

But as the JVecessily of Redemption is 

thus obvious, so the means of obtaining 

it has been as clearly revealed : and 

therefore the same innate Knowledge of 

Good and Evil, which has rendered us 

obnoxious to God's Eternal Justice 

through disobedience, will lead us (if 

we use it as we ought) to repentance 

and amendment ; and consequently to 

reconciliation and eternal happiness, 

through that more ejffbctual propitiation 

and redemption, to which all mankind 

are invited by the Redeemer himself^ 

who is '' the Way, and the Truth, and 

'' the Life : " as ^' no man cometh unto 

'' the 



I 



if 






53 

<* the Father, buthy]iimJ'{lo\m xiv.6.) 
'^ For if through the offence of o^^'* 
(our first parent Adam) " many be 
^' dead; much more the grace of God^ 
and the gift by grace, (which is) by 
ONE MaUy Jesus Christ, hath abound- 
*' ed unto many. And not as (it was) 
by one that sinned (so is) the gift; 
for the judgment (was) by one to 
condemnation, but the free gift (is) 
o^ many offences unto justification/' 
&€. (See the contrast as carried on by 
the Apostle Paul, in the 5th chapter of 
his Epistle to the Romans.) 

Men seldom fall^ indeed, into any very 
gross offence against the Eternal Law, 
till they are initiated, as it were, by lesser 
crimes; and have gradually stifled the 
natural restraint of the innate Knowledge 
or ^Conscience before described; and 
then they are no longer worthy to be cal- 
led Men, being more properly Brutes ; 

.because 



54 

because Conscience, or the Knowledge of 
Good and Evlly which shoulcldistiiiguish 
the Kalure of Men from Brutes, doth 
no longer iniluence their actions. 



The state, indeed, of such unhappy 
men is vrorse than that of brutes; be- 
cause there is stiU another capital dis- 
tinction in their nature, Avhich wicked 
men cannot cast off, as the v do Consci- 
encel — thev have a living Soul, which 
must, inevitablv, be accountable for all 
their actions, as I have before remarked; 
and, therefore, when they prefer the 
temporal gratification of their passions 
(whether of Pride, Lore of nnlimiied 
Pouer, Avarice, Lusty Haired, or Sel- 
Jishness) to the eternal welfare of their 
souls, they may be said to sell them- 
selves for nought I because all unlawful 
passions are increased, instead of being 
jsatisfied, by indulgence ; so that there 

is 



55 

is no Bondage so wretched as that of 
Sin : * no Slave so truly miserable, as the 
man who is a Slave lo his passions, -f And, 
therefore when we, are endeayouring 
to trace out '' the Law of JVature and 
^^ Principles of Action in Men/' it y ouid 
be unreasonable to search for it ainong 
Slaves (I mean those that are Slaves to 
their passions) because such Men are 
not their own maslers, and consequently 
are not y^orthy the name of Men. It 
would be neither just or charitable to 



* ^' Thc}^ allure through the lusts of the fiesh, 

** through much wantonness, those that were clean (or 
** for a little) escaped from them who live in error. While 
'* they promise them Lihcrfj/, they themselves are the Ser- 
** 'cants Coy Slaves J of Corruption: foi of whom a man 
" is overcome^ of the same is he brought in Bondage, 
2 Pet. ii. 18, 19. See also the remainder of the same 
chapter for the lamentable consequences of that wretched 
Bondage, the Service of Sin ! 

t '* Whosoever committeth Sin, is the Servant (or 
** Slave) of Sin:' (John viii. 34.)—*' For the truth of 
*' this conclusion no further or better proof can be ex- 
*' pected than our Saviour's authority.'' Dr. Jackson, 
Book 10. Ch. 17. 

dray/ 



50 

draw our conclusions concerning the 
J^ature of Man from that depraved state 
oi Human JS^alure, wherein the proper 
and natural distinction of Manhood {the 
Knowledge ^^'Good and Evil, which 
we naturally inherit from onr fh^st })a- 
rents) has lost its influence ! 

No Man, indeed, is perfect ; neither 
are all, Men depraved ; and though the 
depraved state of man may, perhaps, be 
most general^ it, certainly, is not uni- 
^versal ; and therefore " the universal 
'' Principle of Action in Man '' is not to 
be drawn from thence. But it will be 
still much more profitable for us to re- 
member (when any Bute of Obedience is 
proposed as an universal Principle of 
Action) that it is not so much our busi- 
ness or interest to trace out what real- 
ly LS '^ the universal Principle of Ac- 
*' Hon,'' as what it ought to be. 1 have 
already produced the testimony of the 

most 



o/ 

most learned and able lawj^er amonj, 
the Heathens, that ** the Knowledge of 
'^ Good and EviV is an universal Prin- 
ciple j natural to mankind; and he so 
far esteems it as ^' a Rule of OoedienceJ' 
that he lays it' down as the foundation 
oiLaw. '' For Law" (sa^^s he again in 
another place) '' is nothing else but 
*' right and divinely inspired Reason^ 
^' commanding what is honest, and 
*' forbidding the contrary. " * But a 
modern, though very learned and re- 
spectable, law commentator, has re- 
ferred us to a dift'erent Principle, as a 
** Rule of Obedience,'' wliich is very lia- 
ble to be misunderstood: he informs ui: 
in page 41, vol. 1 . that the Creator '' iia : 
*' graciously reduced the Kuie of Obe- 
^' {l\Qn(z^tot^a\'$ one paternal Precept, — ■ 
** That Man shall pursue his own Hap- 
'^ piuess.'' ^' This,'' (says he) '^ is the 



* a 



Est enim Ixx nihil aliixl, nisi R£G ta ct d numins 
^^ Deorum tracta Ratio imperan?> honesta, prohibens 
" coiiUarivU" (OiJirliii Philippica 1 l» Vol. 2. p. 487.) 

1 . '' ^bujft 




58 

*^ foundation of what we call Ethics, 
*^ or natural Law/' Yet, in justice to 
the worthy author, it must be allow^ed, 
that the Happmess, which he speaks of, 
is not selfish^ partial, or sensual Happi- 
ness (for that would he a very impro[)er 
subject for 2i " paternal Frecepf' ) but 
'^ real Happiness^' and '^ substantial 
'' Happiness/' as he further expresses 
himself in the same page ; and no Hap- 
piness can be '' real,'' or '' substaniialj- 
which is not lasting; so that it is plain 
this eminent Avriter means that lasting 
'^ and substantial Happiness'' alone, 
which arises from Obedience to the will 
of God : for the Knowledi^e of which he 
refers us, at the same time, to the Holy 
Scriptures. See the foiiowing page 42, 



S 



\et even such ^^substantial Happi- 
'' ness" can only be called an effect, of 
which a conscientious Obedience to the 
will of God is one of the causes ; but the 

primary 



5'9 

primary causey or motive to that Obe- 
dience in oroodMeUy is still different from 
both ; and vet none of them can be the 
proj)er foundation of Ethics, or natural 
Law. 

The learned author has himself as- 
signed a more probable foundation in 
the preceding page, to which perhaps 
he might mean to refer by the prono- 
minal adjective '' This/' in the sentence 
which immediately follows his '^ one 
'' paternal Precept,'' (viz. '' This is the 
*' foundation of what we call Ethics, or 
*' natural Law,'') for he observes in p, 
40, that,/' Co^;smERING the Creator 
'' only as a Being of infinite Power, he 
was able unquestionably to have pre- 
scribed whatever Laws he pleased to 
his creature Man, however unjust or 
severe. But as he is also a Being 
*' of infinite JVisdomy he has laid down 
'' only such La^^s a.s were founded in 
'^ those relations of Justice th^t existcvl 



44 
44 
44 
44 



" in 




(30 

•' in the nature of things, antecedent 
'' to any positive Precept/' — Those 
^' Relations of Justice/' then, on 
which the ofher Lairs are foundedy 
are properly the Foundation. And 
'^ these'' (the learned writer himself 
tells us in the following sentence) ^' are 
'' tkeelerual immutable Laws of Good 
*' a;?ci E^IL, to which the Creator him- 
^- self, in all his dispensations, conforms; 
^^ and V, hich he has enabled Hinnan 
^' Reawn to discover, so far as they are 
*' necessary for the conduct of human 
*' actions." Thus the Foundation 

. is clearly laid down, and there is no oc- 
casion to assign any other Motive of 
Obedience to the several Laws on ihis 

' Foundation, than what is mentioned in 
the same sentence, viz. Human Be a son, 
by which men are enabled to discover 
*^ tliese eternal and immutable Lavv s of 
'' Good and Evil,'' For the Knoxcledge 
of what is Goody or wliat is Evil, is 
surely a sufficient Motive for chusing the 

one. 



01 

one, and rejecting the other ; because 
Good, when known, is as trul}^ amiable 
in itself, as Evil is detestable and fright- 
ful; so that the former most naturaily 
engages our preference, without any 
other Motive than this natural Knoxs:' 
ledge of their respective quahties. 

Sinister Motives do, nevertheless, too 
frequently prevail, through the extreme 
frailtv of Human JS'ature, which enga- 
ges the greater part of mankind in the 
pursuit of temporal Interest, or partial 
and sensual Happiness ! 

So that, if the learned commentator 
had mentioned Self-love, as the general, 
instead of the '' universal Principle of 
'' Action^ I should not have thouolit 
myself obliged to have taken particular 
notice of that part of his work. 

Several reasons mav be assigned wliv 
it ca^nnot be admitted as the '' universal 
^^ Principle of AclionJ' 

And, 



And, first. Because the most worthy 
actions, as 1 have alreadv observed, are: 
Irequently occasioned by a more gene- 
rous motive than Self-love. 

Secondly, Because hadnien are some- 
times prompted to ^GOci actions, through- 
the iniiuence of their own natural Know- 
ledge of Good and Evil, when the occa- 
sion happens not to interfere with their 
particular views of private Interest, or 
their predominant Passions : * for, if 
this was not the case, it is obvious^ 

(con- 

* A more remarkable instance of this perhaps was 
never known, than what my own grandfather e.xperienced 
in his acquaintance with the Lord Chancellor JefferieSy 
who was, perhaps, the most abandoned time-server of 
those days (if v/e except his companion in iniquity, Ge- 
neral Kirk, t Dr, Sharp was as totally diiTerent and 

opposite 



f ** It it'ould not have been possible ^^ (says Rapin, speaking 
of CkajireliGr Jcjferies and General Kirk) ^' for him " (King Jame« 
the Ud.) ** io hai:e found in the khigdo?}i tivo men more void of ail 
■'* Religion, of edl Honour y cuid all Humanity.^ T^hey were tzvo 
** tygers chafed zvUh blood, icho had no pleasure hut in sarnags. ^* 



Tom 10. p. 20. 



63 

considering; the great multitude of sel- 
fish men .in comparison of the o%5/ J that 
societv could not exist. 

And, thirdly, Because had actions, 
which most abound, manifest! v tend, 
even in the opinion of the offenders 
themselves, to defeat the most essential 
purposes o{ Self-love ; for the mosthard- 

opposite to the Chancellory in every part of liis character^ 
as it was possible for any man to be; yet the Chancellor 
entertained a very particular regard and esteem for him. 
He treated the Doctor veryroiiohlv ind<?ed, when he had 
received his Royal Master's orders to prosecute him for. 
preaching against Popery ; but in every other point, which 
did not interfere with his time-serxing pri/tciplcs -dnd poli- 
tics, be was always ready to shew favour and kindness to 
Dr. Sharp, whenever he had an opportunity ; and happy 
it was for him ihat he did so ; for afterwards, in the time 
of his distress, when a just retribution of worldly trouble 
overtook him, (insomuch that he was not only a prisoner, 
expecting in his turn a severe execution of the Laws for his 
injustice and cruelty^ but also grievously afflicted with the 
stone, and other diseases, in consequence of his former 
intemperance,) Dr. Sharp was the only person who 
afforded him any comfort in his misery; for he regularly 
visited the unhappy man in his confinement, and used 
his best endeavours to alleviate his distress, and prepare 
him for another world by advice and exhortation. 

ened 



04 

ened sinners are conscious, through their 
innate Knowledge of Good and Evil, that 
their unlawful temporary gratifications 
tend to deprive them of their ''reflr/ '' 
and '' subslantial happiness^" viz. Eter- 
nal Salvation ; for if they had not this 
Consciousness ofEviiy there could be no 
such thing as presumptuous sin. 

Self'lovey however, under proper re- 
strictions, is certainly a main branch of 
the Law of ?\ature ; and, though it can- 
not be admitted as the " universal Prin- 
" ciple of Action ; is nevertheless an iini^ 
versal Principle ; but it cannot be ad- 
mitted as a '' Rule of Ohedience^' be- 
cause there are many occasions when it 
ought to be superseded by more noble 
Motives to Action. 



The Knowledge of Good and Evil is 
also an univert^al Principle in Man; 
thought it is still much farther from be- 
ing 



05 

ing^' the universal Principle of Action '* 
^' than Self-love ;'' and indeed my pre- 
sent attempt is not to prove what is the 
^^ universal Principle of Action^'' but 
ou\y whsiilt ought to be, as I before re- 
marked; being convinced, ihdif the 
^^ one paternal Precept'' laid down by 
the learned Law Commentator (though 
certainly wii h good intentions, and pro- 
bably with good authority from other 
Law Writers) as the " Rule of Obedi- 
"^^ ence,'' (viz. '^ that we should pursue 
" our OTstn Happiness '' ) is very defective ; 
because the very Rule itself requn-es a 
multitude of other Rules to restrain it 
within due bounds, and curb the Self- 
iove of individuals for the benefit of 

societv. 

< 

Nothing is so liable to be misunder- 
stood as '^ our own Happiness f' for 
when Self ^\oi\e is the object, Self -love 
can imply nothing but Partialily and 
Self preference I so that such *^ a Rule 



66 

^* of Obedience " is liable to afford a 
handle of excuse for actions of mere 
Self-gratificationy to which the learned 
and worthy author (or, perhaps, rather 
the adopter) of the hypothesis AYould be 
entirely averse : a Slaveholder, for in- 
stance, might alledge, that he ''pursues 
^' his OKU Happiness/' by extorting the 
unw illing service of other men, because 
he is thereby enabled to maintain him- 
self and family, not only comfortably, 
but elegantly ; and that the mainten- 
ance and support of the sugar islands, 
and consequently the happiness of his 
^vealthy neighbours, depends upon the 
employing of slaves ; so that social bene- 
fits do also arise from it : and he will 
likewise alledge, that he is obliged by 
'' Self -love'' to persist in the measure, 
because he cannot maintain the same 
Happiness and comfort by any other 
means ; so that he does not act contrary 
to '' the Law of Nature ^ or the '' Rule 

- of 



07 

*^ of Obedience,'' as laid down by ttie 
most eminent ^Yrite^s on the subject ! 

Thus the ''paternal Precept'' (as it 
is called) of pursuing our own Happi- 
ness, mav lead men to form a false esti- 
mate of necessity (or what they may 
think themselves obliged to undertake, 
from their particular situation in life) 
and will alford them the like excuse 
for any other vice, on which a man's 
temporal subsistence depends. 

It is therefore an oblique Rule, which 
insensibly declines into mere Self-graii- 
Jicalion,o\: private Interest, which is the 
bane of Equit)^ and Justice ; so that 
Self-love can no otherwise be admitted 
as a Rule, than for tlie purpose of mea- 
suring the due proportion o^ that Love 
which xsce owe to the rest of mankind, 
agreeable to a real '' paternal Precept" 

that 



(58 

that will never deceive us ; *' Thou shaU 
'* love thy Neighhour as thyself.'' Lev. 
xix. 18. 

This excellent maxim of the Old Laxs 
is strongly enforced and recommended 
in the !^ew Testament, ^vhich shall 
hereafter be shewn : nav, the \ev\ Hea- 
thens, it seems, were not entirelj^ igno- 
rant of this Divine Preceiit ; for th^ 
favourite maxim of the Emreror ..^y/e.r- 
ander Severus was much to the same 
effect, according to the report of Lam- 
pridius, quoted by the learned Joseph 
Mede, Book 3. p. 550. viz. '' Quod tibi 
" fieri nonvis, altQri ne feceris'' '' Do 
*' not to another, what vou would 
** not have done to vourself *' Neither 
has the doctrine been overlooked bv 
the writers on the Law of JVatm^e. 
Hobbes verv iudiciouslv refers us to 
this Rule of Obedience, ^' for the easv 
*' knowledge of what the Laxs: ofJSMture 

^' dictates." 



<4 
if 



(4 



*' dictates/' '' When a man doubts" 
(sa3^s he) '^ uhether miai he is going to 
*^ do to another he agi^eeable to* the 
^' Law of Nature, let him suppose 
himself in the others room.'' '' For by 
this means'' (continues he) '' v. hen 
Self-love and the other passions, 
** which weighed down one scale, are 
taken thence, and put into the con- 
trary scale, it is eas}^ to guess v/hich 
*^ way the balance will turn." And 
Baron Puffendorf * remarks thereupon, 
that — '^ this is no other than the great 
^* rule prescribed by our Saviour hini- 
'* self, of doing to Men as we vcould be 
*' donehyy 

The learned Baron, nevertheless, re- 
marks in the ibllowing paragraph — 
*^ that this Preceot cannot be esteemed 
'^ a fundamental Axiom of the Imvo of 
*^ JVi//i/r^; since it is only a corollary 

* Law of Nature and Nations, as translated by 
Basil Kcnnct. Oxford, 1710. p. IO9. 

of 



70 

'' of tl>at Law, which obliges us to hold 
'' all J\len equal mth ovrsehes; and 
'^ therefore may be demonstrated a 
^^ j)?io?i.'' But howsoever it may be ca- 
pable of being demonstrated, yet this is 
no just objection to Hobbess excellent 
rule for knowing, — ^' what (/he Law of 
*^ .Yafure diclales;'' es|ecially as the 
learned objector seems, afterwards, to- 
have sought in vain for a more '' funda- 
'' menial *,4xiom of the Laxz' of JWi- 
'' /?/re.;" for 1 caimot find, tliat any 
thing, he has aftervards proposed, is at 
all worthy to be compared with it, ei- 
ther a^ '' a Foundation, or a '* Ride of 
'' Gbedience.'' 

► Nevertheless, in justice to the learned 
Baron, I must observe, that he has v/ell 
defended this general Fade against the. 
objection of l}r. Sharrock. 

'' Dr. Sharrock is of opinion '' (says 
he) '^ that this rule is not universal, 

'* because. 



71 

' because, if so^ a judge must needs 
' absolve the criminals left to his seu- 
* tence ; inasmuch as he would cer- 
^ tainly spare his own life, were he in 
^ their place: I must needs give a poor 
^ petitioner what sum soever he desires; 
^ because I should wish to be thus 
^ dealt with, if I was in his condition : 
' or I must clean my servant's shoes ; 
^ because I require him to clean mine." 
'' But the rule " (says the learned 
Baron) '' will still remain unshaken, if 
' we observe, that not one Scale only, 
^ but BOTH are to be considei^ed; or that 
^ I am not only to weigh and examine 
' what is ayreeable to me, but likewise 
^ what obligation or necessity lies on 
^ the other person, and what I can de- 
' mand of him, without injuring either 
' of our duties/' Book 2. Chap. 3. 
p, 109. 

Neither 



72 

Neither does the Baron's own objec- 
tion, which immediately follows, in the 
least affect the propriety of Ilobtess rule 
^' Jbr ike easy Knowledge of what the 
^' Law of Kalure diciaies:'' for though 
the nature of a Rule, or Principle of 
Doctrine (differing from active Princi- 
yles) be such as to induce the necessity 
of supposing a prior Principle, or In- 
stinct in man, whereby he may be ena- 
bled to suggest, adopt, approve, or ol^ey 
this or any other Rule, (which seems to 
be the reason of the Baron's refusing to 
acknowledge this excellent rule, as '' a 
*^ fundamental Axiom of the Law of 
^^ Nature") yet the learned Baix)n him- 
self has multiplied the difficulty, by 
assigning still another i?w/e, or mere 
Principle of Doctrine (viz. the holding 
all Men equal with ourselves) as the 
foundation of this Rule, instead of a real 
first Cause, such as the immediate In- 
spiralion of God ; the Revelation of his 



JFill in the Scriptures ; or tlie natiirat 
and divine Instinct of knowing Good 
iand Evil. For whether the Precept is 
inculcated and made known to Man by 
Divine Ilevelaliony immediate, or scrip- 
tural, or mereiv bv the natural Instinct 
in Man, of knowing Good and Evil, it 
may nevertheless be justly esteemed '^ a 
^^fundamental Axiom of the Law of 
'' Nature :" 

The Jews and Christians, indeed, are 
tau2:ht the vahie and iniDortance of thi^ 
Precept by the Holy Scriptures, yet this 
is not the only means of its being 
known and received among men as '' a 
^' Rule of Obedience ;'' — for, besides the 
^example which I have already given 
•concerning the Emperor Alexander So- 
verus, it appears that the Gentiles, in 
every part of the world, have demonstra- 
ted a sense of this Precept, without the 
assistance of Holy Scripfure : notonly the 
ancient Greeks and Romans, but the 

L remote 



74 

remote inhabitants of China and Ainer* 
ica : of which a few examples are here 
subjoined from the additional notes of 
the translator of PufFendorf, p. 109. viz. 
^^ Aristotle'' (in Diogenes Laertius, Lib. 
5. Segm, 21.) " being asked how we 
^' ought to behave ourselves toAvards our 
^^ friends, answered, as ue uish they 
*^ uoald behave themselves toKards us,'' 
Lib. 2. torn, 2. " Quod qvis jmns in 
*' alter urn,' &c. Seneca de Ira, Lib. 3. 
c. 12. ^' Let us suppose ourselves in the 
^' same circumstances as the person xs:ith 
" x^hom ue are angry : Thatuhich now 
'* puts us in a passion is only the wrong 
'' opinion and estimate of ourselves: 
*' IFe are unwilling to suffer what we 
'' are willing to DO." '' 'Tis a saying of 
Confucius (in Marcinus's Hist. Sin. 
Lib. 4. c. 25.) '' JVever do to another 
what you are unwilling to suffer from 
him. The same Precept was made use 
^' of bv Ynca Manco CapaCy the founder 

' of 



a 
a 

ii 



75 



^4 

if 



ofthePef^twian empire; in order to the 
reducing his subjects to a hfe of civi- 
'' hty." 'De la Vega, L. 1. c. 21. 

Thus it appears, that not only the 
Bealhen nalians of Eiu^oper but also the 
distant uninformed inhabitants of China 
and America^ were endued, bv their 
innate Knowledge of Good and Evil, with 
general ideas of that most excellent 
Precept which Christ hiiTjself has de- 
clared to be the Irue Christian Rule 
OF Action : and which, therefore, may 

ft. 

justly be esteemed '' a fimdamenlal 
Axiom '' of (he Law of Nature j' viz — 
'* All thiuG^s whatsoever ve would that 
" men should do to you, do ye even so 
'* to tliem : for this is the Law and th^ 
** Prophets,'' Matt. vii. 12. See also 
Luke vi. 31. The iTeeaning and appa- 
rent intention of this Golden Rule is 
exactly the same, in effect, as the other 
great commandment of the Law,/' Thou 

" shait 



7(5 

^* Shalt love thy neighbour as thyself f- 

«o that all persons, who carefully exa-- 

mine these and other parallel texts, must 

necessarily be convinced, that the com- 

mand to love our neighbour as ourselves 

is the '' ONE PATERNAL Precept,'' or 

rather, I should sav, the only " pater- 

'' NAL Precept to which the Creator has 

** graciously reduced the Rule of Obe- 

*' diencCy'' since by the highest authority 

w-e are assured, that the equitable ride 

of ^^ doi}7g to others, as we would that 

^' men ehouid do unto us ;'' or, in short,, 

to love our neighbour as ourselves, ^' is 

'' THE La^v and the Prophets;" 

w^hich implies as much as if our Lord. 

had said. This is the Spirit, or first 

Principle, of Law, and contains the 

Su??i and Essence of all other Laws ! 

The Testimony of the j^oostle Paul is 

nearly to the same effect — ^' For all 

'' the Lav/'' (says he '' is fulfilled in 

** one v/ord, even in this/Tnou shalt 

'^ LOVE 



17 

*' LOVE THY NEIGHBOUR AS THYSELF/' 

(Gal.v. 14.) AVhich might well be para- 
phrased as follows : *' All the Law is 

'' FULFILLED IN ONE WORD ;'' — for'' the 

*' Creator'' — '' has graciously reduced 

'* the Rule of Obedience to this one pa- 

'' ternal Precept'' (not, — '' that Man 

'' should pursue his own jdappiness ;'' — 

but) — '• EVEN IN THIS, THOU SHALT LOVE 
'' THY NEIGHBOUR AS THYSELF;" SO 

that no other " paternal Precept '' can 
possibly be received as a general Rule of 
Obedience for all occasions except this 
alone ; \vhich must therefore be acknow- 
ledged as the fundamental Ruley both of 
Natural and Revealed Law. Concerning 
this Golden Rule of i\ction, I have 
vrrote a separate Tract under the title of 
the Law of Jjiberty^ or '^yal LaWy to 
which I must beg leave to refer m}^ rea- 
ders for further remarks on that head. 

Having now prov.? J, I hope/ that this 

*' fundamental axiom of the 

'' Law 



^ 78 

" Law of Nature " ought to be " the 
*' UNIVERSAL Principle of Action 
'* in Man/' I can more safely resume 
my diseourse concerning '* Principles 
'' of Action '' in general. It has already 
been shewn, that " the Knoisiledge of 
" Good and EviV is '* an imiversal 
^* Principle'' in Man, as well as Self-love. 
But I must now remark, that the former 
has the foUowincr essential diffierence 
from Self-love as an universal Principley 
yiz. that it is never superseded, like the 
latter, l>y any just Motive of Duty 
(though it is often violated in breach of 
Duty through human Frailty); for all 
just Motives o/*DlTY are perfectly con- 
sistent with it, and inlluence the heart 
under its direction a-.d guidance, and 
even the>most nohle Motive to Action 
(independent of Inspiralion^ or immedi' 
ate Revelalion) is so far from superseding 
the natural *' Knowledge of Good and 
Evily' that it may, more properly, be 

esteemed 



79 

esteemed an exertion of it : for instance* 
by a due exertion of " the Knowledge 
*' of Good and Evil/' we promote the 
very first Principle of all Duty, as it is 
the j^r^/ great commandment, viz. The 
Love of God ; for if we have '' Know- 
^' ledge to chuse the Good, and 7' eject the 
** EvilJ' the same Knowled^oe must in- 
chne us to prefer the Author of all Good 
(when revealed to us) and his Com- 
mandments before every other conside- 
lation; for so Abraham's Obedience in 



tiv 



ttempting to sacrifice his son, was ren- 
dered acceptable to God : he knew his 
Maker and supreme Lord b}^ unquestion- 
able Revelation; and, therefore, justly 
concluded, through his natural '^ Know- 
'' ledge of Good and Evil;' that the 
Command of God ought to supersede 
all natm^al Affection, and Self -love ; so 
that this was an Effect of Reason, which 
seemed to counteract even the Principles 
of Reason itself, by dissolving all the ties 
of JSTalure ! But the Patriarch thereby 

gave 



80 

gave an ample proof* of a sincere Faith, 
and of an unfeigned Love to his Creator. 

By ii'hat Principle of Action also was 
IMoses induced (though the meekest of 
JyIen)io remonslrale to his Creator, when 
the Divine Indignation M^as declared 
against the Ingratitude and Wickedness 
of the children of Israel, in worshipping 
the molten calf daring the time that 
Moses continued in the mount to receive 
the Law r God said to Moses — " I hate 
'' seen this people, and behold, it is a stiff- 
V necked people : now therefore let me 

^^ ALONE, (*^7 T]U'^T^ LET ME REST^/' 

that is, from your intercessions) *' that 
^' my wrath may wax hot against them, 
/' and that I may consume them : and 
^* / will make o/'thee a great nation.'' 
Exodxxxii. 9,10. Now, \i*'Self'lov^'\ had 

* This \)XOoioi faith was graciously accepted instead of 
the Sacrifice ; which ^^'as mercifully countermanded^ 
though it was the type of a really intended Sacrifice of au. 
^onlj/ Son I See Tracts on the Syntax, &c. of the Hc- 
bresv Tongue, Tract 2, p, 72. 

been 



81 

been ^' the universal Principle of Action^'' 
Moses would not have declined the ac- 
ceptance of such a distinguished honour, 
when tendered to him even by the Al- 
mighty Lord of the Universe, whose 
right of disposal could not justly be call- 
led in question ! But the faithful minis- 
ter of the Israelitish commonwealth did 
not seem to entertain the least sense of 
that imaginary '^ paternal Precept " 
mentioned above, '' that Man should 
*' pursue his own Happiness r for his 
answer on that occasion proves, that he 
^vas actuated by a Principle infinitely 
superior to Self-love ; I mean a true and 
unfeigned Zeal for the Glory of God, 
arising from a right use of his natural 
discretion, or ^' Knowledge of Good and 
^' Evil,'' which directed his choice, and 
enabled him to set aside all considera- 
tion of Self, or private worldlj^ Interest, 
when he thought the circumstances of 
the proposition seemed likely to affect 

M the 



,82 



the honour of God in the misinformed 
opinion of the Egyptians and other Hea- 
thens. For he '' besought the Lord his 
'' Gocir (though God had previously 
forbid him, saying, " Let me alone,'') 
and saidy Lord, uhy doth thy urath 
uax hot against thy people, xschich thou 
hast brought forth out of the land of 
Egypt, with great power, and with a 
mighty hand? fVherefore should the 
Egyptians speak and say. For mis- 
chief did he bring them out, to slay 
them in the mountains, and to consume 
them from the face of the earth f Turn 
** fy^om thy fierce wrath'' (said Moses to 
the Almighty) " and repent of this evil 
*^ against thy people.'' And he also 
claimed the promise by which God had 
absolutely bound himself to the Patri- 
archs — ^^ To whom (said Moses) thou 
*^ swarest by thine owjsselF; and saidst 
^^ imto them, I will multiply yourseed," 
Sec. And the text immed ately informs 

us^ 



66 



66 



66 



66 



66 



16 



€6 



66 



66 



83 

If s^ that ** the Lord repented of the evil 
*' which he thought to do unto his peo- 
'' pie:' ^ (Exocl. xxxii. 7 to U.) Thus 
God was pleased to manifest his regard 
and consideration even for Human Judg- 
fuent ! — even for the opinion of a merfi 
Man, when founded on Reason, and 
oiherjust PrincipieSy such as m^nknid 
are capable of exerting ! And shall 
earthly monarchs, then, presume to 
despise any reasonable remonstrances of 
^ their fellow men — of their ecjuals in 
every other respect, except that of a de- 
legated office, Avhen it is apparent that 
even the Supreme Lord, and Maker 
OF ALE THINGS, lias condescended to 
hear and graciouslv receive a remon- 
strance from his Creature Man ? INav, 
and that repeatedly on various occasi- 
ons ! The like remonstrance was also 



* << 



Therefore he said that he would destroy them, had 
** not Moses his chosen stood before him in the Breach : 
*"* to turn away his wrath. le=>t he should destroy thtmJ' 
Psal. 106. 23. 



made 



84 

made by Moses, when God declared hi^ 
anger against Israel, for murmuring at the 
report given of the promised land ; and 
for proposing to return into Egypt ; and 
also for attempting to stone Joshua, and 
Caleb, who had endeavoured to appease, 
and convince them of their error. See 
the 14th Chapter of Numb, ver. 1 .'' And 
the LoKD said unto Moses y how long 
will this people provoke me ? and how 
long mil it he ere they believe me , for 
all the signs which I have shewed 
among them f 1 will smite them with 
the pestilence, and disinherit them, 
and will MAKE of thee'' (said God to 
Moses) '' a greater nation, and mightier 
'' than they J' 

But the noble Principles (far superior 
to Self-love) by which that Great Mi- 
nister of State generally regulated his 
conduct, once more prevented his ac- 
ceptance of the glorious promise, even 

though 



4S 
it 

ti 

it 



85 

though tendered by his Maker! His 
sincere regard for the Glory of God, 
agreeable to the first great Command- 
ment, made him jealous lest the Hea- 
then nations should falselv conceive, that 
the Lord Jehovah was not able to 
bring his people (the Israelites) into the 
land which he '' sware unto them •/' so 
that his Zeal for the Glory of God was> 
manifestly, the principle Motive of his 
answer on that occasion.* And though 

a 

* *^ And Moses said unto the Lord, Then the 
'* Egyptians shall hear it (for thou broirghtcst up this 
** people in thy might from among them:) And they 
** will tell it to the inhabitants of this land ; (forj they 
^' have heard that thou, Lord, (art) among this people ; 
*' that thou Lord, (art) seen face to f^ice ; and (that) 
" thy cloud standeth over them, and (that) thou goest 
*' before them by day time in a pillar of a cloud, and in a 
** pillar of fire by night. Now (if) thou shalt kill (all) 
** this people as one man, then the nations wdiich have 
^' heard the fame of thee, will speak, saying ; Because the 
*^ Lord svas not able to bring this people into the land 
*' which he sware unto them, therefore he hath slain 
*' them in the wilderness. And now I beseech thee, let 
" the power of my Lord be great, according as thou hast 
^' spoken, saying, The Lord is long suffering, and of 

" great 



86 

u natural Affection (or brotherly Love| 
for his couiitrymeD mi&ht^ probably, be 
also iiiGluded as an addiiiGnal Motive 
to his intercession (worthy our imitation) 
yet his '' own Self-love'' was manifestly, 
quite out of the question ; since he 
mi^ht have attained for himself tlie 
highest pitch of worldly glory, without 
forfeiting his real or eternal Happine;Ss 
b}^ such an acqiiibition ; for as the ofier 
was made by '' the God of the spirits 
*' of all FiesJt/' the acceptance of it 
could not have been imputed to him as 
sinful ; thougli the contrary behaviour 
was apparently mere agreeable to the 
\\i\\ of the Almighty, v/ho Vv'as pleased 

" great mercv, forizivins: iniaiiitv and trans<Tression, and 
** bv no means clearing (the guiHy^) visiting the iniquitv 
" of the fathers upon the children, unto the tliird and 
" fourth (generation). Pardon, 1 beseech thee, the ini- 
*^ quity of this people, according unto the greatness of 
thy mercy, and as thou hast forgiven this people from 
Egvpt, even until now. And the Lord said, I harg 
pardoned according to thy word/'' Numb. .xiv. 13. 
to 20. 

to 






87 

to signifv his approbation of Moses's 
remonsirance and intercession, bv de- 
clariug to him — '' i have pardoned ac- 
'^ cording to thy word/* Numb, xiv* 
11. to 20. 

Also upon the rebellion of Korah, re-' 
lated in the I6th chapter of Numbers^, 
when God spoke to Moses and Aaronj 
sayingv — '^ Separate yourselves from 
*' among this congregation, that I may 

'' CONSUME THEM IN A MOMENT/' Yet 

these two great leaders of Israel were so 
little actuated by that imaginary '' imi- 
'' versa! Principle of Action^' Self- 
love, that thev were entirely rejjardless 
of their own danger, notwithstanding the 
divine warning, and seemed to have no 
other care but that of endeavouring to 
save their brethren from God's wrath ; 
for it does not appear, that they retrea- 
ted, or separated themselves ^' from 
^ among the congregation^'' as they 

w^re 



88 

Were expressly directed, but only ^^ fell 
^^ upon their faces,' and exerted the 
powers oi Human Reason in the follow- 
ing short remonstrance to their Maker 
— '' O God, the God of the Spirits of 
'' all Flesh, shall one Man sin, ajid 
*' wilt thou be wroth with all the Con- 
*^ GREGATION?" Numb, xvi. 20 — : 



The like Remonstrance, founded in 
sound Reason and natural Equity, had 
once before been made even to the Al- 
mighty himself, by his faithful Servant 
Abraham, w^hen God condescended to 
reveal to him the awful decree o^ Divine 
Vengeance against the populous cities of 
the plains of Sodom. 

— ^' Wilt thou also destroy the Righ- 
^' teous with the Wicked f '' (said Abra- 
ham *) '' shall not the Lord of all the 

^' earth DO right P' 

Thus 

* " And Abraham drew near, and said, Wilt thou 
^* also destroy the righteous with the wicked f Peradven- 
** ture there be fifty righteous within the city, wilt thou 

** also 



89 

Thus a due exertion of right Reason 
demonstrated the Dignii^ of Human JYa- 
hire, and the examples, just mention- 
ed, sufficiently prove, that the Al- 
mighty requires his Creature Man to 
judge of Right and Wrong, and to form 
and declare a sound Judgment upon the 
eternal Principles of Justice and Right- 
eousness, agreeable to that Divine Know- 
ledge with which the Human Mind is 
most certainly endowed. 

Though ./Ibraham and his descen- 
dants, Moses and Aaron, knew that 
they could not exist, even a single mo- 
ment, without the immediate protection 
of Divine Providence, yet they thought 
it their duty to remonstrate even to their 
Creator on the eternal Principles of 
^^ Justice and Judgment! " 

^^ also destroy, and not spare the place for the fifty right- 

'' eous that are therein ? That be far from thee to do 

*• after this manner; to slay the righteous with ihQ 

" wicked, and that the ri2[hteous should be as the 

*' wicked, that be far from thee : shall not the Judge of 

'' all the earth do right?" Gen. xviii. Q1^--25. 

N The 



00 

The Almighty Searcher of 
Hearts knew beforehand what they 
would say, and the propriety of their 
future answers ; and, therefore, un- 
doubtedly afforded them these extraor- 
dinary o[)portunities of proving to all 
mankind their Knowledge of Good and 
Evil, as well as their FaUh and entire 
dependence on the eternal '' Justice and 
*' Judgment " of the Divine Being, that 
these clear examples of the Knon^ledge 
and Dignity of Human JShture, as also 
of the regard and consideration which 
even the great Author of that Nature 
was graciously pleased to manifest, on 
those occasions, tovrards the mental 
Faculties of his Creature Man, might be 
recorded to the end of time ! 

Concerning the Spirit of " Justice 
^' and Judgment'' ^Vlth ^\\\lQ}\J[braham 
was endowed, God previoush^ declared 
— ^^ Lknow him, that he mil command 

'' his. 



91 

^' his children, and his househGld after 
*' him, and they shall keep the way of 
^' the Lord to do J stice and Judg- 
'' MENT/' &c. (Gen. xviii, 19. ) So that 
Abrahams Remonstrance, wherein he 
appealed to '' the Justice and Judg- 
'^ MENT'' o/^GoD, was apparent!}^ agree- 
able to the foreknowledge and expecta- 
tion of the Almighty, as well as the other 
Remonstrance of Abraham's descend- 
ants, Moses and Aaron. For these ex- 
traordinary exertions oi Human Reason^ 
in appealing to the Divine Justice, were 
so far from being oifensive even to the 

SUPREME AND ETERNAL SOVEREIGN OF 

THE Universe, that, on the contrar}^ 
he clearly manifested his approbation by 
the gracious manner in which he accept- 
ed and answered these human petitions! 
He condescended to satisfy^ the righteous 
and Just Spirit of Abraham, by an assu- 
rance, that even " ?ften righteous per- 
^' sons '' only could be found amongst the 

wicked 



02 

wicked nations in theplams of Sodom — 
'' I will not destroy W (said he) ''for 
'^ the tens sake.'' ^ And to the Re- 
monstrance of Moses and Aaro7i (the 
descendants of die just Abraham) the 
hke favourable attention was paid by 
'' the God of the Spirits of all Flesh : '' 
— for as their petition was offered up in 
behalf of the whole congregation (viz. 
that thev miqht not suffer ibr tiie fault 
of one or a fev^ persons) God condescen- 
ded to spare the Congregation, though 
they Yi^d justly incurred the forfeiture 
of life by joining -^ the haughty and 

* Gen. xviii. 32. Bat alas, by the fatal catastrophe 
of all the nations in the plains of Sodom soon afterwards, 
and by the very small number of individuals that v>ere 
found Vvortby of the divine v.arning to escape the w<^^'<^^'^' 
punishment^ it is apparent that there were not even^^Ye 
righteous persons to be found mjire royal cities ! (Gen. 
xiv. 2.) Horrible depravity ! 

t The text informs us, that '' Korah gathered all 
" THE coNGp.EGATiox (igainst them** (JNIoses and 
Aaron) '^ imto the door cf the tabernacle of the congrtga- 
'' tioii^'^ whereby the guilt of the congn gatlon is mani- 
fest. Numb. xvi. 19. 

factioui 



93 

factious princes of Israel in op^n rebel- 
lion to the Divine Ordinances, contrary 
to the clearest evidence of all their sen- 
ses ! For Moses, on offering up this 
short petition, wasimmediatel}^ directed 
to separate the Congregation from the 
more notorious offenders — '^ Speak unto 
the Congregation, saying, — Get ye up 
from about ike tabernacle of Korah, 
Dathan and Abiram. — And Moses 
rose up, and went unto Dathan and 
Abiram ; and the Elders of Israel fol- 
loxsced him. And he spake unto the 
Congregation, saying, Depart, I pray 
you, from the tents of these wicked 
men, and touch nothing of theirs, lest 
ye be consumed in all their sinsT — 
And accordingly all persons, that had 
grace sufficient to repent of their con- 
nections Vv ith these wicked men, — " Gat 
** up from the tabernacle of Korah^ 
^' Dathan, and Abiram, on every side :' 

And immediatelv afterwards God was 

»/ 

pleased 



04 

pleased to justify Moses, and to demon- 
strate the truth of his Divine Mission, 
by a tremendous and unusual example 
of Vens^eance ^ u])on the hardened of- 
fenders and their families ! (Numb, 
xvi. 1. to 40.) And this being done in 
the presence of the xs^hole Congregation, 
(then a populous nation) the evidence of 
it (which is handed down to us by their 
descendants, the Jews, and lias also been 
confirmed, fi'omtimeto time, by other 
instances of Divine Kenp^eancc upon the 
same nation) was thereby rendered in- 
contestable ! 

Nevertheless, the very next day, ^' all 
'^ the Congregaiion of the chikb'en of 
*' Israel murmured against JSloses, and 
*' against Aaron, saying. Ye have killed 
'' the people of the Lord,'' — This further 
rebellion having once more provoked 

* <' the .ground clnve asunder that (xvas) under 

** tlM^m : and the earth opened her mouth, and swallowed 
^' thcrn up, and their houses," v^ic. 

the 



95 

the Divine Justice, the cloud covered 
the tabernacle, and the glory of the Lord 
appeared ! And Moses and Aaron were 
once more commanded to separate them- 
selves from the Congregation, that a Na- 
tional Vengeance might take place ! — » 
*^ Get you up from this Congregation J^ 
(said the Almighty) '^ that I may CON- 
'' SUME THEM AS IN A MOMENT." Ne- 
vertheless, these two worthy Ministers 
of God discovered no sense of fearybr 
themselves, whilst the national danger 
demanded their endeavours in behalf of 
their brethren; and therefore, instead 
of separating themselves, as they had 
been once more commanded, they, once 
more, " fell upon their Faces,'' to 
implore the Divine mercy and forgive- 
ness of the national iniquity ; so that 
Self-love was manifestly superseded by 
Patriotism and brotherly Affection ! And 
as the plague was already begun among 

the people, the mediation of these two 

men 



90 

men was so far favoured by the God of 
Israel, that Moses was inspired witli 
M'isdom and presence of mind to instruct 
his Brother Aaron how to ^* make an 
^^ atonement for the people'' by the 
burning of incense — And accordingly 
Aaron '' stood bet-a-een the dead and the 
'' Iwing ; and the plague uas stayed.'' 
Numb. xvi. 41 — 48. 

These are unquestionable examples 
to demonstrate, that '' Self-love" is not 
'' the universal Principle of Action." 

Upon a former intercession also of 
Moses in behalf of his ungrateful coun- 
tr} rnen^ he permitted his natural Affec- 
tion for them, to carry him (seemingly) • 
far bevond the bounds of Reason and 
Moderation, in his expressions to the 
Almighty ; ^ even so far as to wish 

that 

* ''• And Moses returned unto the Lord, and said, 

^' Oh, this people have sinned a great sin, and have 

"*' n:iade them gods of gold. Yet now, if thou wilt, for- 



" £iv« 



97 

that he himself might be blotted out of 
God's Book,^ if the sin of the people 
was not forgiven ! So that Self-love is 
by no means ^^ the universal Principle 
'' ofJctionr 

The affectionate Apostle Paul seemed 
also equally anxious for the eternal 
welfare and prosperity oithe same great 
JVation ; and he expressed the like un- 
bounded Love towards them, by one of 
the strongest hyperbolical expressions 
(as Mr. Burkitt calls it) that he could 
possibly have chosen for that purpose. 

** give their sin : and if not, blot me, T pray thecj out of 
** t/ii/ hook, which thou hast written. And the Lord 
^* said unto Moses, Whosoever hath sinned against me, 
^^ h\m\\\\\ I blot out of my hook," (Exod. xxxii.31 — 33,^ 



* Cleaning (probably^ an exclusion from the temporal 
blessings promised in God*s covenant ; or perhaps the loss 
of life, both of which came upon him afterwards for his 
unguarded expressions on another occasion. Compare 
Numb. XX. 12. with Numb, xxvii. 12 — 14. Deut. iv, 37. 
and Pbalm cvi. 32. 



98 

— '^ I could wish" (says he) '^ that mv'' 
'^ self were accursed from Christ for my 
*^ brethren, my kinsmen according to 
/' the flesh." (Rom.ix. 3.) And though 
the Apostle, by the words^od'adEax 
£ir7J ocxo Tb XpK8, might perhap smean 
to refer only to that anathema of tem- 
poral misery and destruction denoun- 
ced by Christ himself, against Jerusa-^ 
lem, and the unbelieving Jewish nation, 
for their open rejection of the Gospel;* 

yet 

'^ Behold your house'' (said Christ) " is left 
** unto you desolate." Matt, xxiii. 38. Luke xiii. 35. 
And again — *' When ye therefore shall see the abomina- 
" tion of desolation, spoken of by Daniel the Prophet, 
*■ stand in the holy place, (whoso readeth, let him uii- 
'* derstandjj" said our Lord ;*' Then let them which 
'' be in Jucha^ fice unto the mountains/' «Scc. '• And 
*' xcoe unto them that are with child, and to them that 
*' give suck in those days !" &c. " For then shall be great 
*' tribulation, such as was not since the beginning of the 
'^ world to this time, no nor ever shall be.'* ]Matt. xxiv. 
15 — 21. Under this severe Anathema of tiational Mi- 
sery, the unconverted part of the Jcvcish people might with 
propriety he accounted ccyx.^ti^x o^tto th X^i^i^j accursed 
from file Messiahs being then separated, ov excommunicated^ 

^s 



Q9 

yet it is manifest, that the afFectionate 
and truly patriotic Apostle would have 
been ready to suffer every kind of tern- 
poral misery, and even to lay down 
his Life for the refraclory Kaliorij if 

as it were, from the immediate protection of f/^e eternal 
" King of Israel/' and by him publicly given up to 
temporal Vengeance ; {ho Sufferings and Misery oi whiQH 
(and not the lleprobatton which occasioned them) the pa- 
triotic Apostle would willingly have endured, if it were 
possible, in Ms own Person (for no otherwise could he 
wish to be separated fro?n Christ, but inSufferings ; for the 
Love of Christ was unalienable : — See preceding Chapter, 
ver. 35 to 390 H^^^ could thereby have removed from his 
Nation this dreadful Anathema of Christ's temporal 
Vengeance, which, at the time the Apostle wrote, was 
dreadfully impending ! But whether this conjecture of mine 
be right or not, and whether the Anathema nicntioned by 
the Apostle is to be understood as temporal, as eternal, or 
both ; yet the same limitation with respect to the Love of 
Christ must necessarily be understood, viz. that '^ the 
** Apostle wished he might perish'* (whether in this world 
or the next) " not as an Enemy of Christ, but as a Saviour 
** of his Brethren,*' (agreeable to the remark of the learned 
Chrysostom) and as Christ himself also was ^' made 
" A Curse for us/' (Gal. iii. 13.) See this pjoinc 
clearly stated by the Rev. Dr. John Scharp, in his " Sym- 
'' phonia Prophetarum et ApostolorumJ* Pjintcd at Gen- 
eva in 1()25. 

. . he 



» •» 




100 

he could thereby have averted the ap- 
proaching vengeance from his country- 
men, and restored them to Grace and 
the promised Privileges of the Gospel, 
to which they had been the first invited 
of all other nations! And therefore we 
cannot surely conceive, that ^' the Prm- 
*^ ciple of Aclioriy' or Motive to such a 
declaration, was Self -love. 

The disinterested Principles of this 
Apostle are evident also from some 
other expressions, and especially from 
that in his Epistle to the Romans, (v. 
7.) viz. *'— peradventure for a good 
*' Man'' (says he) '^ some would even 
^^ dare to die ; '' which idea totally ex- 
cludes the Principle of Self-love. But 
though the Apostle's Expressions suffi- 
ciently prove that Self love was not his 
Principle of Action, yet the same was 
more effectually demonstrated by his 

Life and Practice ! 

And 



101 

Aiid again, — When we read of Jona- 
than's inviolable Friendship towards 
David, can we conceive, that he was 
actuated by Self-love? We cannot 
mention that Pn/zc/*^/^ without injus- 
tice to the generous character of that 
truly noble Prince, unless we speak of it 
comparatively, to shew, that his Friend' 
ship and brotherly Love was equal to it; 
for the Scripture repeatedly informs us/* 
that he loved David '' as his own Soul.*' 

It was not ^?z unreasonable Friendship ; 
he was well convinced of the Merit and 
P^irtue of David ; for on these he found- 
ed his Love; and he had too much 
J^irtue himself to violate a reasonable 
Friendship, even though his own pri- 
vate Interest and very Inheritance was 
his at stake ! 

These points were most earnestljr 
pressed upon him with all the authority 

that 



102 

that ail anxious worldly-minded father 
could possibly assume, and yet without 
effect — ^^ As long as the Son of Jesse 
**' liveth upon the ground'' (said Saul 
to Jonathan) '^ thou shall not be estab- 
^^Ushedy nor thy kingdom; wherefore 
'* now send and fetch him unto me^for 
'* he shall surely die.'' Now, if Self-love 
liad been the Principle of Action v;ith 
Jonathan, he could not have greater 
temptation ! But he knew how '' to re- 
''fuse THE Evil, ^/e^ chuse the 
Good," and would not, therefore, sub- 
mit (hke modern statesmen) to the 
wretched policy of doing '' Evil that 
^' Goodmii(ht cornel'— Honour ^ad Jus- 
" tice were his '' Principles of Action ;" 
and he vras willing to risque, not only 
his V orldly dignity and state, but his 
life also, rather than injure and forsake 
an innocent man I ^^ JVherefore shall 
'' he be slain ? " (said he) '' What 
'* harm halh he done .?"— -And when lie 

found 



103 

found that his father persisted in his 
base resolution, he was filled with ho- 
nest indignation ; and, as the text in- 
forms, ^^ y^osefrom the table in fierce 
Anger ''—not on account of his father's 
injurious behaviour to himself, in at- 
tempting to kill him wdth a javelin, but 
because '' he isoas grieved for DxVVID" 
(says the text) and that ^' his father 
^' had done him shamed See 1 Sam. 
xx; 31 to 34. 

And again — Was David, King of Is- 
rael, actuated by Self-love, vhen he 
tendered Ids own Life, to save the Lives 
of his Subjects, praying God to '^ Let 
^' his hand be aoainst him, and aoainst 
*' his father s house,'' instead of the na- 
tion in general ? 

Surely his Principles of Action were 
very different from Self love, or from 
that imaoinarv paternal Precept of 
^' seeking his own Happiness I' 

Ills 



104 

His Conscience probably informed 
him that he was guilty before God in 
having numbered the Israelites, to satis- 
fy some vain or presumptuous curiosity 
concerning the Strength of the J^ation, 
at a time when his whole confidence 
and hope of success against his enemies 
ought to have been placed in God 
alone ; and he would perhaps then re- 
collect, that the same sinful Presump^ 
lion within himself which had occasion- 
ed the undertaking, had also occasion- 
ed * the neglect of that tribute or ofier- 

ing 

* This example proves that Kings and Princes 
arc Indispensably bound to exercise themselves daily and 
constantly in the study of the Holy Scriptures (agreeable 
to the command in Dcut, xvii. 18 — 20. f lest they 

sheuld 

f *' And it shall be when he sitteth upon the throne of 
*» his kingdom, that he shall write him a copy of this Law in a 
" book, 'Qwi of (that rvhich is) before the Priests the Levites : 
** and it shall be with him, and he shall read therein all the days 
*' of his life : that he may learn to fear the LORD his God, to 
** keep all the words of this Law, and these Statutes, to do 
** them ; that his heart he not lifted up above his brethren, and 
*^ that he turn not aside from the commandment to the right 

hand, or ftoj the left: to the end that he may prolong his 
*■* daifs in his ki?i^dG?7ij he, and his children in the midst of Israel."' 



(( 



105 

offering to God, which, in the Law, is 
expressly enjoined to be given as a ran- 
somyir the Soul of every individual of 
that nation, whenever they should he 
numbered^ viz. half a shekel for every 
one: ^^ When thou take st the sum of the 
^^ children of Israel, after their number'' 
(said God to Moses) ^' then shall they 
" give EVERY Man a Ransom for his 
'' Soul unto the Lord ; when thou 
^' numberest them : that there be no 
^^ Plague among them when thou num- 
'' her est them/' &c. See Exod. xxx. 12. 
to 16. 

Reason and Conscience therefore 
taught him, that he himself \Y'ds the 
principal aggressor ; and these Just 
Principles, joined to a patriotic Regard 

ihould inadvertently occasion any breach of God's laws, ' 
and thereby draw down the Divine Venegeance upon 
themselves, as well as their unwary subjects; wlio are 
equally guilt]/, whenever they comply with an loilazvful 
command. 

P for 



for the Preservation of his Countrymen, 
certainly induced him to present him- 
self to God as the proper victim of di- 
vine Vengeance !— For '' David spake 
'^ itnto the Lord, when he saw the angel 
*' that smote the people y and said — Lo, 
^' I have sinned, and I have done wick- 
*' edty : but these sheep, what have tliey 
*' done ? Let thine hand, I pray thee, 

" BE AGAINST ME, AND xVGAINST MY 

" Father's House/' &c. 2 Sam. xxiv. 
17. 

It woald, snrelv, be hidilv absurd to 
attribute so pathetic and penitent a de- 
claration to the Principle o^ Self -love. ^ 

The IMonarch of Israel' was actuated 

bv 

^ Some excellent ar^imients and very striking ex- 
amples have been produced by the truly benevolent Mr, 
Brooke o^ DwhXm, in his '' Fool of Qualify,'' to prove 
tlrat Self-Io'ce is by no means '*' the unkenal Principle of 

To qnote the authority of a romance, in a Tract on 
Xae first Principle-'i of Lai;^^ will pcihaps, at first sight, 

give 



107 

bv a much less reasonable '^ Prin- 
*^ cii}le of Action^' (and still very op- 
posite 

•pve offence to many of my readers ; but, for my excuse, 
I rely on the propriety of the arguments themselves, and 
the just application of the ^e\'QYs\ real exaiitples by which 
they are illustrated. T shouhi never of my ov^n accord, 
I confess, have consulted any work under flie Form of a 
Novel, for information of this kind; but the sentiments 
of this sensible author being pointed out to me by a 
worthy friend, I thought it would be injustice to my ar- 
gument, if I neglected to refer my readers to the clear 
light which the worthy Author of the Fool of Qualify has 
thrown upon the subject, when he nicikes his Earl of 
Morel AND enquire " xchence, hou, by uhat weans may 
'* a Man arrive at Happiness ? — By getting out of hini^ 
*' self my Lord'' — answered his worthy character IMr, 
IMeekly. ** Out (f himself 31 r. Meekly ! you aston- 
'^ ish me greatly. A contradiction in terms, luinatural, 
** impossible! — God hi?nself my Lord, cannot mahe a 
*^ Man happy in any other icay, either here^ or hereafter. 
'' Tt is, said the Earl^ an established maxim afnong all 
*• thinking Men, xvhether Divines or Philosophers, thai 
'' SI:LF-L0\'E 2s- the Motive to all Human Actions.— 
'* Virtuejbrbid ! exclaimed M)\ Meckii/ ; all Actions are 
'' Justly held good or evil, base or honour able, dctestid)le or 
*' amiable, merely according to their Motives. But if the 
'' Motive is the same in all, there is an end, at once, to the 
^'' possibility of virtue ; the cruel and the kind, thejaithful 
*' and the perfidious, the prostitute and the patriot, are 
*' confounded together ^'^ ike. 



• 108 

posite to Self-love) ^vhen he uttered that 
bitter lamentation for the death of his 

Avicked, 

He afterwards relates, in very striking terms, the well- 
known Lxa-m|l: oi Damon and Piithias, whose inviolable 
Friendshif triumphed over Self-love, as well as 
• over the crud intentions of the tvrant Dionysius. — Then 
follows the AuiLr.r's excellent detinitionof the term Self, 
Selfishness by supi i ior Principles originally commu- 
nicated to our Nature by the Divine InfelUgence; and he 
proves that such Principles have prevailed in the world, 
by reminding us of the anci.nt states of Sparta and 
Rome, which " derivtcl their lustre and poucr, their 
xiHoIe pre-em'incjice and praise*^ C^^ys he) ''^ from this 
Principhof Comtuuiiications^ nhich, in t hew, uas called 
" Love of Country. But this benefiting Prin- 
" cipk" (continues he) " nas itill more eminently instan- 
'' ced in the Societi/ 0/ the Chvrch of Jerusalem, 
" xvho had all things in common ; ich'o imparted their 
'^ possessions to all ?ncn, as every man had need ; and 
'' thence d'd cat their common bread uith gladness and 
'* sivglencss of heart, praising G^>iii a^id haling fax our 
'• ivith all people.'* ^c. 

He afterwards menlions the instances of the Roman 
Ilcgulus, and the Dcciiy as also that of '' Leonhlas, and 
" his three hundred Spartans, who devoted their lives for 
'' the LiBEPcTiES of GrecceJ' 8cc. and, lastlv, exem- 
plities*^ f/^?.s Disregard of Se-lt, the vital Source and 
" Principle 0/' every Virtue, in six 3Iechanics or Craft s- 
" men of t lie city of Calais y' when it was besieged by 
King Kdvrard the o^. 



it. 



\ 



109 

wicked, rebellious, and incestuous Son 
Absalom— '' fVould to God'' (sa) s he) 
^* I had died for thee my Son ! " 

Natural paternal Affection was 
more powerful in this case than Rea- 
son ; and every other Frinciple of Ac- 
tioUj eveii Self-love (which is a.lso a 
natural Affection, and generally very 
potent) was entirely superseded by it : for 
the King most earnestly Avished, that he 
himself had died, instead of that unna- 
tural wretch, who (he was well aware) 
ceased not, whilst he lived, to plot his 
father's ruin, being an enemy (he well 
knew) that was implacable, that was 
restless, and impatient to deprive him, 
not only of his kingdom, but of his life ; 
and had already violated his bed, in the 
most publick and shameless manner. 

The whole argument, with the examples, are too long 
to be inserted here, but arc highly worthy the reader's 
perusal. — See the Fool of Quality, vol. 1. p. 117^ 

with 



no 

Avith the detestable crime of incest ! — 
There was no rcom to hope for the re- 
formation of a wretch that had so en- 
tire! v lost all distinction belxzeen Good 
and Evil ! — No gleam of happiness for 
liis injured father, but in his death ! — 
And yet iialernal Affection compelled 
the latter to esteem even his own death 
preferable, if he could thereby have pro- 
longed the wretch's life ! — '' O my Son 
'^ Absalom, my Sen, my Son Absalom ! — 
'' JVould to God'' (said he) " I had 
'' DIED FOR THEE, O Absalom, my Son, 
^' inij Son /" 2 Sam. xviii. oo. 

Thus it appears that Self-love is 

bv no means '' the universal Principle 

'' of Action^' since there are other Af- 

JectiQus, which sometimes supersede it, 

and become the leading Principle of 

Act ion. 

A, certain noble Author of the 
last centuTv, in a work^ intituled '' A 



Ill 

*' P^iew of the Soul^ bas several chap- 
ters concerning the Power and Influence 
of the Affections over all the other natu- 
ral faculties. Reason itself not being ex- 
cepted : and in one chapter he at- 
tempts to prove, '' that some Affection 
'' is the substantial Part of the Soul'' * 

"But 

* '^ I have thought " (says this Author) *^ and do 
" think, and believe (which is somewhat more than a 
thought, it is a thought with the concurrence, appro- 
bation, and allowance of one's Reason) that the Soul 
of Man is immortal; and that the very Essence or 
substantial part of a Human Soul, disrobed of a Body, 
or subsisting of itself, is some restless working (however 
at some Ximes invisible) afiection ; and that if those 
more noble faculties of our Soul (next and imme- 
diately under that bright heavenly Star) are the Pilots 
to conduct us unto rest, some affection (as it seems to 
'* me) is the chief Passenger in rhis frail and weak Vessel 
*' of the flesh. St. Paul, in that admirable Encomium 
^* of this Charity, tells us, that it abides, when many 
*' other gifts fail. And if ire shall know, as we are 
** known, as he tells us in another place, there will he. 
*' then little use of the Invention, IMeUiory, Reason, or 
'* the like, which are but the Handmaids to knowledge. 
** Neither can I rationally imagine, after return of the 
^* Soul to its place of rest, or for default thereof in it^ 
** banisbmeut to everlii^tinj wandering, any use of other 

*^ faculties 



a 

ii 



112 

But though the Affections are certainly 
to be esteemed " Principles of Aclion" 

vet 

<* faculties than tlie affections, unless towards tlie exalc- 
" in'^ or heightening them in their several dei^rees, whe- 
*' th*er love and joy on the one side, or sorrow, fear, &c. 
** on the other. 

*^ The Soul of jNIan being an emanation from that 
" Divine Love, must necessarily partake of it, Love; 
** and not able at present by any natural light it has, to 
'* reach unto itself its proper object, lays hold on any 
*' thing, rather than seem to vanish or be extinct; and 
** withal that it happens to have such several inclinations 
*' in num, while it is here, is sure!}' by reason of some 
** false imaginary light, or the want of a true one, and 
*' that we want both power and skill, in the setting or 
*' tuning some strings of the atlections, as I may call 
" them. And it is want of a clear inspect into our na- 
*' turc and frame, that we become, as David speaks, a 
*' stubborn generation, a generation that set not their 
*' hearts aright, and zvhose Spirit cleavcth not stedfastly 
*' to God, And I do further believe, that all the facul- 
** ties, strength, and power of the Soul, v»hich we have, 
" are given us towards the performance of that^r^^ and 
*' great Commandment^ Thou shalt love the Lord thij God 
" icifh all thy hearty and with all thy Soul, and xvith all 
*' thy ?nind : The whole Soul beside seems naturally 
subservient, if not subsequent, to the affections mo- 
tion, and the motion of the Soul would be strange 
^' without them, and not imaginable; they being as ne- 
** cessary as they ai'e ii^eful. Aud therefore I think we 

** maTy 






113 

vet thev cannot at anv rate be admitted 
as '' Rides of Obedience '' (as I have 
before observed concerning the Affection 
of Self-love) because the generahty of 
Mankind are more Hable to be influen- 
ced by evil^ misplaced Affections, than 
by those which might tend to their 
real Happiness. 

The Affections of the avaricious Man 
for instance, are all subordinate to his 
Affection for amassing temporal vrealth : 
— he may love his wife and children, 
perhaps, when the natural Affections of 

may as well cease to be, by our own power, as cease to 
affect ; and they who have gone furthest or most covert- 
ly herein, have in going about to hide some particular 
affections, shewed others more visibly ; and for the co- 
vering of their joy or sorrow, fear or anger, or the like, 
have set up for predominant in their Soul, a seeming 
contempt of ail things ; which is an affection itself, and^ 
for ought I know, as subject to be faulty as any. For 
surely the Soul may seem no less glorious in its march, 
with all its parts and retinue, than some of them ; 
provided it marches the right way, and each faculty 
help and assist, and not go about to destroy each other.*' 
A View of the Soul. Sect. 5, pages 109j HO. 

u the 



the husband and parent do not interfere 
with his predominant passion for riches ; 
but, vrhenever they do^ the wretch loses 
all feeling for his ov/n llesli and blood, 
and will eagerly sacrifice to Mammon 
the peace of his family^ and the happi- 
ness of his beloved children, even in the 
most material circumstance of their 
lives ! And though such a Vvretch is 
sometimes influenced, indeed, bv the 
more general Principle o^ Self-love (that 
is, whenever the consideration of Self 
happens to fall in competition v/ith his 
duty to other men) yet even Self-love 
itself mnst yield to the Love of Hoarding, 
since it is the vrelhknown characteristic 
of the Miser to withhold all the com- 
forts of life, even from Hbiself, in 
order that he may iuduke his unreason- 
able ^4ffection for amassing wealth ; 
^Y\l\c\\ Depravity^ if notassiduousl}^ and 
carefullv checked in time, vrili most 
surely increase vrith age, till it becomes 

inveterate^ 



115 

inveterate and irresistable, so as entirely 
to enslave its wretched Votarv ! 

It vroiild be well for such men, if 
tliev deorived themselves onlv oitem- 
poral coniibrts; but, alas. Avarice 
defeats Self-loye,^ even in its most \Wi' 
ipoitm^t conceva, Eiejvial IFel/are. '' Go 
'^ to now ye Eich Men, ueep and howl 
'' for your miseries that shall come upon 
'' you,'' James V. i. Compare this 
v/ith v>'hat has ah^eadv been mention- 
ed in pages 23—30. 

The depraved Appetites ^wdAffeclions 
of Drunkards and Gluttons are also 
Principles of Action, v/hich are fre- 
quently too powerful both for Reason 
and Conscience^ and even for Self-love ! 
for thev too often lead Men with their 
eves oj)eii to certain destruction . even 
thou oil thev are v/arned bv the clearest 
Conviction and ForeknoT^ledge concern- 
ing the inevitable consequences of their 
respective vices ! Diseases, misci^v, and 

death 



116 

death mav stare them in the face, and 
mark them, by their gradual approaches, 
as the unfortunate victims of these crimi- 
nal indulgencies ;— but how seldom do 
they deter ! Nay, the certain expecta- 
tion even of eternal damnation is not 
sullicient to reform them ; and the 
learned Dr. Hales has produced an ex- 
ample * concerning Drunkards, to prove 
that they would ^oo/z, even though they 
should see Hell-Fire before their eyes ! 

The depraved ^4ffeclions for every 
other vice, as Lusty Gaming\ &c. are 
equally capable of supplanting the uni- 

* *' so Ix'witrhing is this ii^.fat nation, that 

** though they cannot, most of them, but be sensible," 
(says Dr. Hales) ** that they are manifestly shortening 
" their davs, and just plun^ins themselves into their 
'' graves; yet will they not refrain. I'his an eminent 
*' Physician was so sensible of, from his own unhappy 
" expeiience, that he said, when Men had got a habit 

" of it, TIIKY WOULD GO OX, THOUGH TIIEY SAW 

** HELL-FIRE burning befoive them.'' "A 
^* Friendly Admonition to Drinkers of Gin, Brandy," 
&c. By Stephen Haks^ D. D. p. 14. 

versal 



117 

versal Principles of Self-love and Com- 
mon Sense; and do frequently carry 
Men headlong to destruction, when it is 
impossible but that they must have fore- 
seen the necessary consequences of their 
inordinate pursuits ! 

How carefulh% therefore, ought Man- 
kind to guard themselves against every 
unlawful Affection ; and strenuously to 
resist them, whenever thev occur, lest 
any undue Affection should l^ecome the 
reigning Principle of Action^ and lead 
the poor enslaved mortal to eternal 
destruction ! *' From uhence (come) 
^' wars and fighUngs among you f (Come 
** they) not hencey (even) of your 
'' Lusts, that w^vr in your Members? 
*^ Ye LUST, and have not : ye kill, and 
" desire to have, and cannot obtain: 
^' y^ fight and wary yet ye have noty be^ 
^' cause ye A^Yi^OT. IV ask, and re^ 
*' ceive not, because ye ask amiss, tficu 
^' ye may consume it upon your Lusts. 

- Ye 



118 

" Ye Adulterees and Adulteresses, 
'' know ye not thill the friendship of tiie 
'^ Korld is enmity wilh God ? '' James 
iv. 1—4. 

But maiiv actions which may seem 
appareiitlY to have been occasioned 
merel}^ by corrupt .(Ijfectionsy are ne^ er- 
theless promoted b}' a more hitent cause : 
I mean the Inspiration or Influence of the 
spiritual Enemies "^ and Deceivers of 

Mankind^ 



"' ^' The Devil is not merely ?. name, which 
" those who would sap the foundations ot" religion pre- 
" tend reli£!,ion has contrived to frighten timorous minds : 
*' nor is d:ingcr then only to be apprehesded from him, 
'' when he is supposed 10 assume a bodily form: it is 
*' superstitious weakness to be afraid of him only when 
"' imbodied, and to neglect the secret and unseen influ- 
*^ ence, which Ids continual converse with uS; as an 
'' unimbodied spirit, may have upon us. He and his 
" angels -are not vet cast into outer darkness, thu' it be 
'' prepared for them ; the mouth of the bottomless pit 
" is not yet closed over them : tiiey fell from GOD, not 
*^ so much in' a heal descent, as by mental apostasy and 
'^ dissimilitude ; ajid they hcive still this visible world, 
'^ once the seat of their happiness and glory, to range 
> ** in : thev are, therefore, stiled by the Apostle spirittiol 

" kicked* 



119 

« 

Mankind^ which must also be reckoned 
amongst the various Principles or Mo- 
tives 

^* zcickccbi esses in high places ; and their leader is called, 
" The God of this World, The Prince of Darkness, The 
'' Prince of the power of the Air. Uncloathed and un- 
*' imbodied spirits may converse with us by secret il- 
^' laj)ses, without our perception of the medium through 
" which they act : even t/ie wi?id hloucth zvhere it iistclh, 
'^ and xcAcar the sound thereof; hut cannot tell whence 
'' it Cometh, nor whither it goeth. As there are Divine 
*• Illuminations communicated to tlie soul by the 
*' Good Spirit of Truth, so there are impure 
'* suggestions to the fancy made by The Evil Spirit of 
Darkness ; and a watchful observer of his own heart, 
must have heard the frequent whispers both of The 
'^ Voice of Wisdom and The V\)ice of Folly : he, from 
whose e) es a Heaven-bwn Faith in Christ has re- 
moved the scales of corruption, may easily discern 
" The Calm Irradiations of Divine Lii>ht leadinji;hini to 
^' holiness and peace, and the roul and disturbed fires of 
'' Satan betraying him into sin and misery. 

'' Bat tho' our Enemy be invisible, and, on that ac- 

*' coinit, more able lo e^vccute his malignant designs 

'' a:.iainst us ; yet let us not so dread his power, as to 

*'* decline the contest. Vv'liiie our minds are constantly 

" turned to That light, wJiich light cth ex cry 7};a}i that 

*' connth into the world; while we desire it, and depend 

'' upon it, as The Lidit of Life; we sliall alv;avs be 

'' able to know and to ^niard aiiaij^st the stratagems i-f 

'' the Apostate Spirit, whether he appears in his own 

^' nuked deformity, or cioatlis himself like an Angel rf 









1 20 

lives to Action ; because nothing can be 
more certain^ than that the^e incoi^po- 
rea/3iALiGNANTBE]KGs take a most dan- 
gerous advantage (though uri])erceived) 
of all immortal carnal Affeclions in un- 
guarded worldly Men ; and do thereby 
lead the unwary and careless Liver in- 
to the most detestable Slavery * that 

thev 

" Light, A forced imitation will always lall short of 
** the archetype : and though sin and falsehood may put 
** on the mantle of Holiness and Truth ; yet he, that is 
*• inwardly acquainted with the Truth as it /*• /;/ Ji:srs, 
** and ingenuously loves and pursues it, will be able to 
" delect the im}:osture, and through the veil beholtl the 
** blackness and malignity of the enemies to his peace/* 
** Evangcllcat Dii courses,*' by the worthy and inmnious 
3Ir. John Payne, formerly Dep. Accc-mpt, in the Bank 
of England. Discourse V. p. 1 ? 1 — \ 24. 

• ** The Original or Fundamental Temptation by 
** which Satan dravs men into the snare o\ S( rritufle, oi" 
** bondage spiritual, *s by enlarging or improving the^r 
** desires, not of things simply evil, but of things eithe r 
^* natural, or indiffermt; that is, for their kind or qua- 
*"* Uty not uidav'ful. Thesis desii'es being improved unto 
** ihe Uilif or unto some excessive measure, do, by long 
*•" cu-foin {.r continuance, require satisfaction by asstrong 
** a law ot nc'Ct.s^ilv (al least as in>p(jytiinat<Jv) as our 
** n?itun)iL<i( sii-e^ of food or raiment do. The niore e.x* 
^^ cesbive or e-Aorbitant any desire is, the more impatient 



121 

they may dishonour the work of God^ 
and prepare the deluded Mortal for eter- 
nal shame and punishment ! 

The 

*^ it is of ropulse. It is as impossible for a greedy or 
*' rnrenous Appetite to be satisfied with a spare or mo- 
^' derate diet, as for a moderate appetite to be satisfied 
.*' without any food at all. A vain Fantastic, that takes 
** proud cloaths to be Fart of Himself, is as desirous of 
** c'nange of suits or costly apparel, as a poor man is of 
*' apparel itself, or of such stuff as is oufficienl to keep 
*' out cold and wet. An ambitious Spirit is not so well 
*' content witb an ordinary place or rank amongst Free- 
*' men, as an ingenuous mind will be with the estate or 
'' condition of an( hired Servant; if no better by means 
^' fair and honest be likely to belal him. A Man apt to 
" oxer-prize himself and jealous withal of contempt, of 
" wrong, or of gross abuse, is not so easily appeased with 
** streams of blood, as a calm and gentle spirit is with 
*' an ingenuous acknowledgment of wrongs done, or 
** with a 'courteous answer for wrongs suspected. The 
" desire of wealth or worldly goods, after it hath once 
*^ exceeded its lawful bounds, becomes as unsatisfiable 
*' as Hell. It cnlargeth itself by ofte,n satisfaction, and 
'* of all earthly and mortal things, it knows no stint 
" or period of growth, but grows strong and lusty by 
** waxing old, 

*' None of these desires of meat, of drink, of apparel, 
^* of satisfaction for wrongs done or suspected, of ho- 
*^ nour, riches, or preferment, are tn themselves^ or for 

R '' ihQK 



ii 



122 

The amazing power and force of the 
unlaxstful Affeclions, which I have al- 
ready described, cannot reasonably be 
accounted for, on any other Principles. 
We have no right, however, to mur- 
mur at God's permission of spirilual 
Temptations (whereby the Divine Knoxc- 
ledge of Good 3.nd Evil, presumptuously 

^* their quality, unlaufvL Their unlaiifulness consists 
only in their cxcc^*. But even the best of these or like 
desires, being improved beyond its measure, will, for 
** its private satisfaction, betrai/ the Soul^ which gives it 
" harbour, into Satan's hands. He doth not, he need 
" not tenip.t any man to be a thief, a robber, or a raur- 
therer. Jbr, (as St. James tells us, Chap, 1. 14.) 
Evtry m&nis tempted (to these and the like crimes) hy 
/lis own €QH<:Hpisce7fcey and our concupiscences and sen- 
sual desire^ <ire always increased by custom. He that 
hath long inured himself to exceed either in quality of 
meat or drink, or to fare deliciously, desires only to 
satisfy his appetite, or to observe his delightful custom : 
so these may be satisfied, he hath no desire to be a 
thief\ to be a cheater^ or couzcner. But rather than, 
his intemperate appetite should be unsatisfiedj he will 
** take himself to some other part of Satan s Service ; 
** and a<l venture on theft or mart her, or any other breach 
" of God's commandments/' Dr. Jackson's Works, Vol. 
3. p. 62. 

assumed 



u 
n 
i( 

4» 

i( 
a 

4i 

H 
«i 



123 

assumed l^y Man, is proved and tried) 
especially as the Almighty has merciful- 
ly been pleased to give us the most am- 
ple warning throughout the Scri[)tures 
of our continual danger ; insomuch 
that the Christian Church hath general- 
ly made the necessary resistance /o Evil 
Spirits an express Article of the Bap- 
tismal Vow, viz. To *^ renounce the 
** Devil and all his Works'' Neverthe- 
less, the unreasonable Heresy of the 
Sadducees (who were the Deists of an- 
cient times) not only subsists to this day, 
but seems even to prevail in a most dan- 
gerous degree ; for there are many peo- 
ple amongst us, who profess to believe 
the Scri|)tures, and yet openly deny the 
existence of those malignant spiritual 
Beings, commonly inentioned and sig- 
nified under the name of *' the Devil,'' 
thougli the Scriptures afford the clear- 
est testimony concerning them : but 
0H.U' modeni Sadducees endeavour to ex- 
plain 



124 

plain all texts, wherein Devils or Evil 
Spirits are mentioned, as mere ciisto- 
marj^ figures of speech expressive of some 
Evil Affections, and sometimes of mere 
bodily Disorders.* Howsoever plausi- 
ble 

* " Accordino; to them" (said Archbp. Sliarp) 
'^ the Devil that is so often spoken of in the Scriptures, 
" is nothing else but either a disease of the body, or a 
*' phantasm in the brain, or the wicked principles and 
" inclinations of a man's heart. This is the doctrine of 
** Mr. Hobbs, and his followers. 

** But there cannot a vainer conceit enter into a man's 
" head than this is. By the very same logic that they 
can prove thi^, they may likewise prove, that all tliose 
men that are spoken of in the Old and New Testa- 
nient, were not real persons, but qualities. For it is 
certain, that the Devil is in the Scripture as much re- 
presented as a person, a real subsisting being, distinct 
^* from God and from good angels, and from mankind; 
" I say, he is as plainly thus represented ; as any man or 
** woman, that is there mentioned, is. And he, for in- 
^^ stance, that will say, that when our Saviour was tempt- 
*' ed by the Devil in the wilderness, all this was but a 
" transaction of his imagination, and that it was only 
** his own fancy that presented to his eyes all the king- 
^^ doms of the world, and that it w^as only his own fancy 
" that set him upon a pinacle of the temple, and would 
^' have had him fallen down and worshipped it; I 

ay, 






a c:- 



125 

ble this kind of sophistry maj^ appear, 
where apphed to some lew particuiar 

passages. 



4e 






say, he that would give such an account as this, of that 
matter, may with the same reason say, that J< sus Lim- 
self was but a phantasm, an imagination, and that 
there was never such a real person m the world. 

** The Devil then has a real Beins: of his own, inde- 
pendent of us, or any other creature : and that Being 
is of the spiritual or angelic nature. As there are 
good spirits, and good angels, so thi re are evil spirits, 
** and evil angels; and of this latter sort is the Devil. 

** But then, secondly, When v.c are speaking of the 
Devil, we are not to un^lerstand anv one particular 
being, or any one particular evil spirit, but the wb.ole 
^^ aggregate, or company of evil spirits, which inhabit 
" round about us in the lower regions of the air. All 
^' these are in the scripture language, and in common 
*^ speech, called by the name v)f tlie Devil, and sonie- 
^* times in the plural number, by the name of Devils. 

" For the understanding this w\» are to know% that 
^^ among that infinite and innumerable company of angeis 
^' which God created in a iiappy and gloiious conditi<.n, 
^^ all of them did not continue in that primitive happi- 
*' ncss : but several of th^m, by their wilful apostasy 
** from God, forfeited that dignity' and glory they were 
*^ possessed of, and so deprived ti.eir natures, that they 
<< were incapable of dwr'Hin-'i^ any lonp^er whcM'e thev did 
** before; but were, by the just vengeance of God, ca'^t 

*' down 






120 

passages, yet there are others so clear 
in the hteral expression, and so Avell 

guarded 

" down into these lower regions of the air, where they 
^* are reserved by Providence, to the judgment and pun- 
•* ishment of the great day. 

" This is the phiin account that the Scriptures give us 
** as to this matter. Thus St. Jude in the 6lh verse of 
his Epistle : The angels, saith he, that kept not their 
Jirst estate, but Ujt their oxvn habitations, them hath 
God reserved in everlasting chains under darkness, unto 
thejtidgment of the great day. And just to the same 
purpose, and almost in the same words, doth St. Peter 
speak in the second chapter of his second Epistle, verse 



(6 

U 

u 

At 



*^ the fourth. 

** These fallen angels now thus thrust down from 
•* heaven, tho*^ they do yet in a great measure retain all 
" the intellectual accomplishments of the angelical ha- 



*' ture, such as reason, and memory, and knowledge, yet 
*^ are they in their moral qualities quite contrary to all 
*^ the good angels ; and particularly as to this, that as 
*^ the good angels are infinitely kind and benign, gr<^at 
*^ lovers of God and of mankind, and most intirely dis- 
** posed to do all good offices to them whatsoever; so the 
*^ nature of those fallen angels is cruel and revengeful ; 
^ full of hatred, and spite, and malice to God, and to 
^ hi& whole creation ; and upon account of this, the 
** Scripture hath given to them the name oi Satan or 
D^vil, which two words (as all that understand the 



4i. 

•• than 



learned lani;ua2;es know) signify neither more nor Ir^ 



127 

guarded by the scope or intention of 
tiie subject delivered in the context, 

that 

** than an adversary, or an accuser, or calumniator. Th^ 
" one being the Hebrew word for it, and the other th<j 
*^ Greek word. And indeed it is, with reference to this 
" enmity to mankind, that most of these names and cha* 
** ractcrs, that they bear in Scripture, are bestowed upon 
" them. Upon this account it is, that the Devil is called 
** a murderer, a deceiver, a lyar, and the father of lyes, 
** the destroyer, the old serpent, the great dragon, with 
** sundry other such appellations. But then, tho' thesQ 
** names being put in the singular number, seem to denote 
" some single evil spirit, that bears ill-will to mankind; 
^' yet we are always to remember, that they are to b« 
" expounded collectively, that is to say, to signify the 
*^ whole body of these apostate spirits, of which there are 
** a vast number: I say, the whole body of them; for 
^* that these lapsed angels are formed Into a body politic, 
" or government, or kingdom, is plainly enough intima- 
'' ted in the New Testament : for there we meet with the 
** kingdom of darkness, in opposition to the kingdom 
^* of light ; and there we meet with the prince of tbs 
" Devils as the chief of them ; who is likewise by St, 
*' Paul called. The god of this worlds a?id the prince of 
" the pozver of the air. Under whom also, as in other 
" societies, there are many subordinate officers, as St. 
" Paul seems to intimate in the 6th of the Ephesians^ 
" where, among the wicked spirits in heavenly places 
** (that is, in the air, as Grotius, with the ancients, 
** rightly expound* it) that he saith wq wrestle against, 



128 

that it is impossible to wrest them from 

A 

the obvious literal meaning, without 

perverting 

*' he makes mention in the plural number of principali- 
*' ties an>} powers, and other rulers of the darkness of 
'' this world. 

*' This is the Scripture account of these matters. I 
must confess, it may seem a ver}' odd thing lo some, 
that there should be m the world a society of such spi- 
rits, as are confessedly endowed with all the knowledge 
and subtilty of the angelical nature, and yet are so 
horribly degenerated in their morals, as to take pleasure 
in every thing that is naught, and even in ruining man- 
kind, if they could. But that it is really possible that 
there should be such beings, doth in some measure appear 
" fro7ii the prodighas instances of the depravation of 
reasonable natures, that we sometimes see among our- 
^selves ; there being men of excellent parts and endow- 
ments to be found, that do sometimes so far degenerate 
from human kind, that for all manner of wickedness 
and malice, they may be rather called Dcrils than wen. 
" But that it is more than possible, that there are a race 
of such spirits, as do malign the welfare of mankind, 
and take pleasure in niriking fools, and wretches, and 
^*' slaves of them, is too evident, both from all the histo- 
'"*' ries of past ages, and from tiie sad experience of some 
^' nations at this day ; who (if we ma}' credit the histories 
"*• that are writ of them) do miserably orro^fi under the 
^^ violences and tijranny of the Devil. But however, no 
' '"** one tliat acknovrledgcth the truth of the Scripture, 



'it 
ii 

i( 

'•«c 

ii. 



« 

ii 
'ii 



'ti 



129 

perverting all the rules of grammar and 
common sense. 

We are most carefully warned by the 
great Apostle to the Gentiles, to be 
upon our guard against these powers of 
darkness. 

/V Put on the wJiole Armour of God,' 
(says he) ^^ that ye may be able to stand 

*' AGAINST THE WiLES OF THE De- 

^' VIL. For we wrestle not with Flesh 
^' and Blood, but against Principa- 
'' LiTiES, against Powers, against the 
'' Rulers of the Darkness of this 
^' World, against spiritual Wickedness 
" in high places.'' Eph. vi. 11, 12, 

'^ can possibly doubt of this ; for what I have now deli- 
^* vered, is so plainly affirmed in the Old and NcwTesta- 
** ment, that there is no evading of it. And indeed, this 
" hypothesis of the being of evil spirits, and their ill-will 
*' to mankind, and their concerning themselves continu- 
** ally to do us mischief, 2.S so interwoven with, and makes 
" so considerable a part of the schenuof, oitr religion^ 
^' as it is delivered by Christ and his Apostles, that we 
^^ cannot deny the one, without much weakening, if 7iot 
*' altogether overthrowing, the other'* Archbishop 
Shavn's Sermons, Vol. 3. p. 60 — 6'5. 

s Ih. 



130 

111 the same Epistle (iv. 27.) the 
Apostle still further warns the Ephesiaiis 
against the Spiritual Enemy. " Kei- 
^' ther'' (says he) " give place to the 
'' Devil." And, in his 2d Epistle to 
the Corinthians (ii. 10, 11,) he signifies 
his forgiveness to some offending person, 
(probably meaning that fornicator whom 
he ordered in the 1st Epistle (Chap. 5.) 
to be excommmiicated. He says, '^ for 
*' your sakes (forgave lit) in the persoa 
*' (or inthe sight or presence) of Christ; 
** lest Satan should get an advantage 
^' over us : for ue are not ignorcmt of his 
^^ Devices.'' The Apostle James also 
warns us upon the same points : '' Resist 
'^ the DeviV (says he) '' andhemlljie^ 
^^ from you'' (iv. 7.) And the Apostle, 
Peter is still more particular in his ad- 
vice on this head — " Be soher^ be vigi-^ 
*^ lant ;'' (saj^s he) '^because your Ad- 
" versary the Devil, as a roaring Lion^ 
" walketh about, seeking whom he may 

*^ devour. 



f6 



131 

^* devour. Whom resist stedfasdn the 
" failh/' &c. 1 Pet. v, 8. 

The same Apostle also tells us, that 
GOD spared not the Angels that 
sinned, but cast them down to Hell, 
and delivered them into Chains of 
'^ Darkness, to be reserved unto Jiidg- 
'' mentr (2 Pet. ii. 4) The Word 
which is here translated ^^ down to 
'* Hell/' viz. TocpTOiooooiQ ('^ down to 
^^ TartaruSy' or '' in Tartarus f ) is de- 
rived from the Greek verb TotpotOOCDf 
Terreo, to dread, or be in Terror; so 
that even if Tartarus, or Hell, does not 
signify a real P/^ce,* it signifies^ at least, 

an 

* But the place of torment, or Hell, after the day 
of Judgment, must necessarily signify area/ Place of ma- 
terial Fire, because all Men are to rise again zoit/i their 
Bodies, (a) and consequently will be capable cJi hodihf 
punishment ; for it is not the Soul alo?ie, out the w/iole 
Bodj/ of the unrepenting Sinner, that will be *' cast into 

(a) *' And (though) after my skin (■worms) destroy this (Body) 
*' yet IN MY FLESH shall I set God:' Job xi%. 26. 

^' Hell; 



132 

an actual 5/^/6* or Condition of extreme 
Tensor and horrible Darkmess, in which 

even 

*' Heir* ; (h) and as Human Bodies after the Resurrection 
will be incorriiptibJe (c) or ererlasting. so, of course, 
they Aviil be capable of everlasting hodily punishment in 
^^ the fa e that v ever s/iall he quenched: "where their 
" Worm diftti xot, ar,d the Fire is not quenched ^ 
(Mark ix. 45, ^6,^ ?»nd this Fike (which must be :i ma- 
terial Fi^'e, as Bodies are to be punished in it) is the vcrj/ 
same FiTxE that is *' prepared for the Devil and his An^ 
^* gels,'* (d) and consequently we may be assured, that 
the latter, though Spirits^ will also be rendered as capa- 
ble, as the Human Bridies, of feeling the perpetual torment 
of that Fire. And lastly, it is not improbable, that even 
this Terrestial Gluhcj on which the worldly-minded seem 
to place their whole desire and happiness, may hereafter 
become that vcr) //c//, or place of future punishment 
both for wicked Men and Devihy since it has so long been 
the seat both of Human and Diabolical wickedness ; for 

fbj ^' If thy right Kand offend thee, cut it off, and cast it from 
** thee: for it is protitable for thee that one of thy members 
" should perish, and not that thi/ WHOLE BODY should be cast 
" into Hell.''' Matt. v. 29, 30. 

fcj '' Forthe trumpet shall sound, and the dead shall be raised 
« mcorr?ipiible, and we shall be changed. For this corruptible 
*^ must put on incorrux^tion, and this //tor^a/must^z^^on IMMOR- 
^* TALITY." 1 Cor. xv. 53. 

fdj '' Depart from me, ye cursed, into ever last i?2o Fire prepared, 
^* for the Ikvil and his Angels,'^ Matt, xxv. 41. 

Mosc^ 



133 

even Spirits may be involved, or (as it 
were) bound ; for the Apostle, by the 

idea 

Closes seems to intimate, in his prophetical song, that there 
is a worldly Hell — " a Fire is kindled in mine anger, and 
'^ shall burn unto the lowest Hell"' ('71>^ti7 ly 
il^nnn) " and slmll consume tlie earth, i^ifh her increase, 
** and set on fire the foundations of the mountains,'^ (Dent, 
xxxii.22.) Commentators generally remark indeed, that 
Hell is mentioned here only as a Type or Metaphor 
of the most extreme temporal misery, or sufferings in 
this life J agreeable to the tenor of the subject carried on 
in the following verses, yet the having recourse to such as a 
Metaphor certainly implies a real idea o( Hell, and of the 
future destruction of the world by Fire ; for otherwise 
the recital of the circumstances, even as Metaphors 
or Types, would be useless and unintelligible. It may be 
objected, indeed, that the present world will be consumed, 
or ( agreeable to the literal expression of the Hebrew in 
this text) EAT hi/ the Fire; which is also foretold by the, 
Apostle Peter — that " the earth also, and the works that 
" are therein, shall be burnt up,' (9 Pet. iii. 10.) So 
that the Earthly Fire must, at length, cease for want 
of materials, if ail earthly things arc to '* be burned iip^** 
and to" pass a-way'' (ej in tire and smoke ! Whereas 
the '' Fire prepared for the Devil and his Angels/' is, 
expressly declared to be an everlasting Fire, (Matt. 
XXV, 41 .) Yet these last considerations will atlbrd no just 

fcj *' Heave?! and Earth shall PASS AWAY, but my words 

<« shall NOT PASS AWAY." Matt. xxiv. 35. See also chap. 

T, 18. and Luke xvi, 17. 

objection 



134 

idea of Darkness here expressed, may 
perhaps alkide to a total Exclusion from 
the Jjighty Comfort, and Influence of the 
Divine Grace, or an entire Withdrawing 
of the glorious Creator's Light and 
Spirit, by which Exchision or With^ 
drawing, the wilful Reprobacy of these 
rebellious Angels might, probably, have 
been fixed upon them, as an indelible 
stain of infamy, to mark them for fu- 
ture punishment, and to exclude them 
from all hope of escaping the Divine 
Justice ! So that tliose Spiritual Beings, 
which once were glorious in their Na- 

objection to what Tbave before siiggestecl, because the 
Almiohty can surely render xhe Vwq perpetual^ by a 
continual accession of new materials, as the old are con- 
sumed (or by a variety of other means, which like most 
other operations of Providence, are infinitely above hu- 
man comprehension) agreeable to the intimation of the 
Prophet Isaiah; tho' the same is also given as a Metaphpr 
of extreme temporal sulTerings— viz. '' and the Streams 
*^ thereof shall he turned into ViTCU.and the Dust there- 
" o/'i«Yo Brimstone, a/ic? ^^e La Ni> thereof shall be- 
*' ^o?72e BURNING Pitch. It shall not be quenched 
*' night nor elaif ; the smoke thereof skaU go up for erer^' 
^e. Ibaiah ?ixxiy, P? 10. 

ture;, 



J35 

ture (being created ^' Angels of Light '') 
have rendered themselves most inglori- 
ous and detestable, by misusing that 
Libertv, in which the benevolent Crea- 
tor had placed them ; for they " kepi 
'' not their first Estate,^ but '' wickedly 
withdrew themselves from ^^ their own 
*^ Habitation,'' and have thereby been 
the wilful Authors of their own disgrace- 
ful and depraved Nature (the Diaboli- 
cal Disposition) ; which is founded only 
in their voluntary wickedness; ^'for 
'' God is not (the Author) of Confu- 
^' si0N,f BUT OF Peace/' (I Cor. xiv. 

33.) 

"•^' ^' And the Angels, tvkich kept not their 
'* riRST Estate, but left their oivn habitation, he hath 
" reserved in everlasting Chains un^er darkness unto the 
'' Great Day :' Jude 6. 

t God hath declared, indeed, by his Prophet 
(Isaiah xlv. 7.) '* I form the Light, and create 
^' Darkness: / 7nake Peace, and crv. ate Evil, I 
*' the Lord do all these (Things),*' But ^^ thelat- 
** teT part of this sentence ** (sa3^s the learned Dr. Louth, 
Prebend of Winchester in 1714) ^'explains thefmmer: 
^' Light being often pnt for Happiness, and Dark- 



V 



136 

53.) ^^ God cannot be tempted mlh Evil, 
*' neither tempt eth he any Man,'' or 

rather, 

*' XES5 for Afhersitif, The sense is'^ (continues the 
Doctor) " that all the vicissitudes of good or evil success 
*' are to he ascribed to Frovidcnce : God sets up. one king* 
** dom, that o/' Cyrus, and pulls down another, theBA- 
*^ BYLONiAN monarch).^' (Commentary on Isaiah, p. 
S67 .) To the same eticct is the Paraphrase of the learned 
Deo D ATI, viz. " T am the cause cf all Goodness and 
" Prosper it y through my Benignity : as likeicise by mij 
" Justice, I am Author of afflictions^ punishments, and 
•' calamities'* And indeed Commentators in s^eneral 
agree, that the Evil here to be understood is not the 
Evil oi Sins and Vices, ( " modb hie excludas Peccata 
<« f^ ViTiA, quce sunt ex homine,^* says the learned 
Vitringa) but the Evil qI Afflictions, Sicknesses, sid)Ject ion 
to foreign enemies, and all other external or bodily Suffer - 
ingSf ^vhereby mankind are either proved and tried, that 
they may thereby set forth due examples of Faith and 
Patience to others, or else are punished and chastised aC' 
cording to the just dispensation of God's Providence in 
the government of the Avorld. Nevertheless, God both 
proves and punishes mankind, even by internal Evil : for as 
the supreme direction and controul of all things whatso- 
ever belong absolutely to God aloxb, he is said in Scrip- 
ture to DO5 what he only permits u^onji:st occasions, * 

by 

* As when men wilfully forsake GOD^s Lous and Religionf 
T3refemng temporal gratifications to Justice, Righteousness, and 
T' i^th I Such a gross abwse of the natural Kno-^'kdgQ of Good 

€fftU 



137 

rather, he tempieth none, {':^eV(x) no 
Beifigs whatsoever, (James i. 13.) and 

— " Oui 

^vitlld rawing his restraining Grace from man, and giving 
him up entirely to the bent of his own inclination, * or by 

ceasing 

end Evil is presumptuous Sin ; and " he that committeth SIN is 
*' of the devil;' (I John iii. 8.) But if God permits men to be 
ensnared by the delusions of the DEVIL '^ after the zcorking of 
** SATAN, zvifk all ooicer, and signs, and h/'ug zvonders, and 
" with all DECEIVABLENESS of imrighteonsness in them that 
** perish " — a plain reason is assigned for such permission — " be- 
*' cause they receiied ?iot the love of the TKUTH, that they might 
•'* be saved. And for this cause God shall send them strong delusio?i 
*' that they should BET EIVE A LYE ! that they all might be damned 
" (or judg-ed) zvho believed not ///e TRUTH, but had pleasure in 
" UNRIGHTEOUSNESS." (2 Thess. ii. 9— 12.) 

* " GOD also GAVE THEM UP to uncleanness through the lusts 
'< ofthpir own heafts,'' Sec. And again— " GOD GAVE THEM 
« UP ^x72to vile afcctionsV And ag-ain—** GOD GAVE THEM 
** OVER ^y a rehrobate mind,^^ &c. For all which plain reasons 
are given, shewing that the wilful zoickedness of man is the one 
foundation or first cause of God's deserting, or thus GIV^ING 
THEM UP, " A'o thai they are zvlthout excuse :^^ (says the Apostle 
Paul) " Becay.se that zohen they knezv God, they glorified him not 
** as God, 7ieither zvere tha?ikful ; but became vain in their imagi'^ 
'' nations, and their foolish heart zias darkened. Professing them- 
" selves to be ivise, they became fools ,'' &c. *' Vv'HEREFORE GOD 
" r/Zifo GAVE THP'M UP to uncleanness through the lusts of their 
*' OWN HEARTS," &c. (See Romans i. 20—32.) and even 
God's own servants may sometimes be deserted or left to them- 
selves for a time, as King Hezekiah was upon a particular occa- 
sion, when the ambassadors came to him from Babylon ^^ to en- 

" quire 



138 

— " Out of the Mouth of the Most High 
" proceedeth not Evil and Good \ " 
(Lam. iii. 38.) so that as Iniquity/ can 

have 

ceasing to restrain the power of spiritual deceivers.* Henc© 
arises the necessity of our daily prayer — " Lead us not 
'* i?ifo Tej^ivtatio^, but deliver vsfro?7i EriL," not- 
withstanding that we are assured by the Apostle James 
that God " tempteth none" (Trstfa^ft }b uvrog 
ov^BUcc) ^' but EVERY Man is ternpted when he is drawn 
" axvay of his own Lust, and enticed. Then'* (says he) 
** xvhen hv^T hath conceived, it bringethjorth Sin : and 

" Sin, 

<* quire of the ivofider that was done in the land', ** for then ** GOD 
" LEFT HIM, to TRY hiniy thai he might know all '' (that was^ " in 
*< his heart.^* 2 Chron. xxxii. 31. That is (accordingto the Dutch 
annotatioD) " that God might make known to HISKIA, and to all 
** the Church, what was in his heart. For God made tryal of him 
" for a while by the forementioned desertion y that he might knozM 
'* himself, a?id out of the sense and feeling of his own weakness a?id 
** impoteyicy, might have cause to HUMBLE HIMSELF ; and that 
** all believers beholding their own weakness and infirmity in kirn, 
'* might work out their own salvation with fear and trembling.^* 
" And accordingly we read, that «« HEZEKIAH HUMBLED 
** HIMSELF /or the pride of his heart, both he, and the inhabitants 
*^ of Jerusalem, so that the wrath of the Lord came not upon them in 
«* the days of Hezekiah.'^* 2 Chron. xxxii. 26. This example 
affords a clear illustration of the true sense in which God may 
fae said to" tempt,'*'' or to ** lead into temptation,''^ viz. " GOD 
^* LEFT HIM, to TRY him^'' &e. 

* When the Divine vengeance ajid retribution was to be 
poured upon the wicked King Ahab, he was GIVEN UP to the 
delusion of wioked spirits — ^'^ And th£ Lord said, Who shall per^ 
" suadMXnX'&.thaihsmaj^QOW A^SJyFALLtURa^othGileadf'' 

Ice. 



130 

have no Fellowship * with GoD, these 
Apostate Spirits have, of course, been 
totally excluded from every Ray of the 
Divine Light ; whereby, instead of 
continuing Angels of Light, as at first 

" Sin, Wie/? it is finished, bringeth forth Death:" (Jam. 
i. 13 — 15.) This latter text teaches us how we are to 
comprehend and limit such expressions as that above 
quoted from the Lord's Prayer. 

* " God is Light, and in him is no Darkness at 
** alL If ice say that we have fellowship with him, and 
" walk in Darkness, w;e lye, and do not the Truth : but 
*' ifxoe walk in the Light, as he is in the Light, we 
'* have fellowship one with another, and the blood of 
** Jesus Christ his Son cleanseth us from all Sin." 
I John i. 5 — 7. 

fcc. ** A n^ (here cayne forth a spirit, and stood before the LORD, and 
** said, I zvill persuade him. And the Lord said unto him, fVherezuith ? 
" And he said, I zvill go forth, and I will be a LYING SPIRIT IN 
«» THE MOUTH OF ALL HIS PROPHETS. And he said, Thou 
** shalt persuade and prevail also : go forth and do so.*' Wherefore the 
true Prophet Micaiah told Ahab — *^ Behold the LORD hath put a 
'* tyi^g spirit in the mouth of all these thy Prophets,** &c. (1 Kings 
xxii. 20—23.) Here the effects of God's permission is plainly con- 
lidered as the act of God -, for the spirit, being rendered free to act 
agreeable to its own wicked principles upon the persons mention- 
ed, effected the purpose of the Divine Justice and Retribution upon 
Ahab. Thus the very Devils are uied as instruments to fulfil the 
eternal Justice and Judgment of the Almighty upon the tmrighte- 
•us; and in such cases may properly be said to become the 
" Principles of AciioTi'* in M»Ja I 

created, 



140 

created, the}^ are become totally dark, 
and opposite in every Principle to the 
Light, Goodness, and Mercy of the Al- 
mighty ; so that they may now be call- 
ed, vv ith propriety. Angels of Dark- 
ness ; for tho' they sometimes deceit- 
fully assume the opposite character,* 
in order to deceive the umvary, yet their 
Pouer is only of Darkness, -f being 

bound 

* ^^ For S^TAX Himself is transformed into an 
^^ AxGEL of Light." 2 Cor. xi. 14. 

f The Apostle Paul apparently means these wicked 
Angels or Spirits, when he warns us '' against Powers, 
^* against the Rulers of the Darkness of this uorlcL''* 
Ephes. vi. 12. And elsewhere they are spoken of col- 
lectively as*' THE Power of Darkness/'' "' Gi-cing 
*' thanks unto the Father " (says the same Apostle) 
*' which hath made us to be partakers cf the inheritance 
** of the Saints in Light : who hath delivered us from 
** the Power of Darkness, andhatli translated fusj 
" into the kingdom of his dear Son."' Col. i. 12. 14-. — 
*^ This is your hour'' (said our Lord to the chief priests 
and elders of the Jews who came to apprehend him) 
'' and THE Power of Darkness." Luke xxii. 53. 
The Power of Death hath also been attributed to the 

same 



141 

bound (as it were) in the dark chains * 
of their own Iniquity or Reprobacy — in 
the ^' everlasting Chains'' of horrible 
Darkness, -f whereby they are effectu- 
ally '' reserved for Judgment,' without 
being deprived of that activit}^ in exer- 
cising the malignity of their fixed re- 
probate Principles, and proneness to do 
Evil, which the Scriptures in many 
other passages attribute to them. For 
without some such supposition, how. 
shall we reconcile the above-mentioned 
text of the Apostle Peter, as also that 
Avhich is parallel to it in the Epistle of 
Jude, (wherein the fallen Angels are re- 
presented as bound *' in everlasting 
*' Chains under Darkness unto the 

same malignant Spirits ; for Christ took upon himself our 
Nature, Fksh and Biood — '' that through Death he 
^* might destroy him that had the Power of Death, 
'' that is, T WE. Devil, and deliver the?}?, who, through 
^^ fear of Death, were all their life-time subject to 
'' Bondage/' Heb. ii. 14, lo. 

^ 2 Pet. ii. 4. f Jude 6. ^ 

'^ Judg- 



142 

'' Judgment of the Great Day '' ^) with 
those other texts before quoted from the 
Apostles Paul, James, and Peter, con- 
cerning the Activity and Vigilance of 
DiaboHcal Spirits. 

The Apostle Paul, as 1 before re- 
marked, Avarns us of*' the Wiles of the 
*' Devil," (by which word, in the 
singular number, is commonly under- 
stood the Prince, \ or chief of the fallen 
Angels), and tells, that '^ we wrestle not 
*' ^^'a/^/,9/ Flesh AND Blood, but against 
*' Principalities, against Powers, 
*' against the Rulers of the Darkness 
'' (fthis World:' kc. (Eph. vi. 11, 12.) 

'* *^ And the Angeis, which kept not tlieir first estate, 
^' but left their own habitation, he hath reserved in ever- 
** lasting Chains under Darkness, unto the judgment 
'' of the Great Day/' Jude 6. 

f "The Prince of the Pov,'er of the x\ir, the 

** Spirit that now worketh in the children of disobedi- 

** ence." Eph. ii. 2. *^ Now shall the Prince of this 'world 

** be cast out." John xii. 31. — ^'Beelzebub the Prince 

.♦' of the Devils," Matt. xii. 24—27. 

being 



€C 



i4 



€4 
4€ 



143 

being a clear declaration of the Agency 
and Activity of these invisible Spiritual 
Beings, 

Again, the Apostle James tells us, to 
resist the Devil, and he will flee 
from us; which excludes every idea 
of his being actually bound in chains of 
confinement. And the Apostle Peter 
represents hira as ^^ ^ roaring Lion, that 
WALKETH ABOUT, seeking uhom h£ 
may devour ; " which absolutely for- 
bids the belief of a local confinement in 
jiny one place : so that the C/iains of 
Darkness in Tartarus may very well ex- 
press such a total Darkness of Apostacy 
and absolute Reprobation, as I have sup- 
posed, wherein the disobedient Angels 
are bound and 7'eserved for the day of 
Vengeance ; for '' the everlasting 
^' Fire* prepared for the Devil and 

'' HIS 

* Having in a former note, at p. 131, made some 
remarks concerning the probability that the present Ter- 
restrial Globe (on which the greater part of mankind 

seem 



144 

'' HIS Angels;" Matt. xxv. 41.) be- 
ing marked and distinguished irom 

olher 



seem to place their whole interest and desire) will here- 
after become the region of everlasting Fire, or 
Hell, I have since had the satisfaction to find, on a 
further examination of that point, that the same opinion 
hath been long ago decisively asserted by my own grand- 
father, in a sermon concerning '* t/ic manner of the day 
'' of judgment ;'' and though I could wish my readers to 
peruse the whole sermon, yet I must beg leave to lay 
before them a short extract from it, which is much to 
my present purpose — *' The second particular " (says 
he) " which the Scriptures acquaint us with concermng 
*' the general judgment, is this; thatf^e earth shall then 
^*^ he set on f re, and that in the most terrible manner 
'* imadnable. Whether this general conflagration will 
^^ happen upon Christ's coming to judgment, or rather 
'' will be the last transaction of the judgment, the 
'^ Scripture doth not declare. But that there shall be 
** such a conflagration, and that this Fire shall 

" BE FOR THE EVERLASTING PUNISHMENT BOTH 

" OF THE Devil and wicked Men, who will 

" all be tumbled down into these lower 

^^ Regions, which will then be a perfect 

'* LAKE OR Sea OF FIRE (as the Scripture express- 

*' cth it. Rev. xix. 20.) is beyond all doubt. Tc this 

'• purpose let us observe what the Apostle says. The Lord 

" Jesus shall he revealed from heaven with his migJity 

''' ano-els in flamins: fire, to take vens:eance of ther,i that 

*' kno-tV not God, and obey not the Gospel of our Lord 

*' Jesus Christ,'* 2 Thess. i. /.. 

" But 



145 

other Spirits by their confirmed propen- 
sity to Evil, and their continual oppo- 
sition 

'^ But more expressly this conflagratioii''of the world is 
" taught us in the second Epistle of St. Peter, Chap. iii. 
^* 6, 7. where the Apostle tells us, that as the world 
" which was of old 'perished by an universal deluge of 
*' water ^ so the heavens and the earth which are now, are 
* • kept in store ^ reserved un to fire against the day of judgment 
*' andperditionof ungodly men. From whence it is plain, 
^' that at the day of judgment this world shall be set on 
fire, and that fire shall be for the punishment of un- 
godly men. Furthermore, in the verses following, he 
adds to the same purpose, The day of the Lord shall come 
as a thief in the night, in which the heavens shall pass 
away with a great noise, and the elements shall melt with 
^^ fervent heat; the earth also, and the works that arc 
" therein, shall be burnt up. \eY, 10. 

^' If any one be at a loss to conceive how the heavens 
^* should be set on fire as well as the earth, as St. Peter 
" three times in this chapter affirms they shall be ; the 
" difficulty will be removed by considering that the hea- 
** vens here spoken of, are not those heavens in which the 
^* stars are, (in which signification we commonly use that 
'^ word) but the sublunary heavens, viz. those lower re- 
" gions of the air, wherein are the clouds and vapours 
" and other meteors, which are here called the elements^ 
^' and in which sense the heavens are frequently taken in 

U '' holy 



it 

ii 
iC 



140 

sition to every good Principle ; ^vhich 
renders their final condemnation to 

that 

^^ holy Scripture. Now these heavens, together with all 
^^ that is in them shall at that day pass away with a 
^' crackling noise of fire, and the earth, and all the things 
*' in it, shall be put in flames. David tells us, that upon 
" the Kicked God shall rainjire and hrimstoiic^ and an hor- 
'^ rible tanpest ; this shall he the portion oj their cup, Psalm 
*' xi. 6» And our Saviour intimates the same, when he 
" tells us, as in the day when hot went out of Sodom, it 
'* rained fire and brimstone from hcaxen, and destroyed 
^^ them all ; so shall it be in the day when the Son of man is 
" revealed, Luke xvii. 29, 30. ^ 

'* And now who can express the horror and confusion 

^ that shall be at that day ? Who can fancy so sad and 

^* dismal a face of things, as shall then be all the world 

^^ over? Could we imagine ourselves to be present, when 

^' the whole frame of nature is upon the point of dissolu- 

" tion, and the whole world in flames about our ears> 

^ with what terror and amazement should we be filled ? 

** How would our hearts fail us, and our joints he loosed^ 

" and our knees smite against each other, Dan. v. 6. unless 

*' we were sure we were in the number of those Avho 

^^^ should be wafted up to meet the bridegroom with com- 

^ fort ? Oh, what will then become of all impenitent 

*' sinners ! What will become of all worldly, sensual, am. 

*' bilious, voluptuous men, who set up their rest in this 

" world, 



147 

that '' everlasting Fire '' inevitable ; 
for '' the Devils also believe and trem- 
" ble: '' (Jamesii. 19.) by which, it seems, 
they foreknow their own certain con- 
demnation, hke those abandoned Hu- 
man Sinners y who *^ sin wilfully after 
'' (they) have received the Know- 

'' LEDGE OF THE TrUTH ;" tO whom 

there remaineth no more Sacrifice for 
Sins, but a certain fearful Looking 
FOR of Judgment and fiery Indigna- 
tion, which shall devour the Adversa- 
riesr Heb. x. 26, 27. 






" world, and mind nothing but their ease, and the gra- 

** tification of their appetites, or the pursuit of their 

** secular interests! When they shall see all that they 

" loved, all that they admired, all that they delighted 

** in, gone, irrecoverably gone in a moment ! Lastly? 

*^ what will become of all those bold profane persons, 

" who entertained all discourses of a future judgment 

*' only vviih scoffs and derision ! Oh, how will they find 

*' themselves abused, and see, to their great amazement, 

** what they would never before believe, that there is a 

" reward for the righteoiiSy that there is indeed a God that 

'' judgeth the earth F' Ps. Iviii. 11. Archbishop Sharp's 

Sermons, Vol. 6. p. 184—186. 3d Edit. 

This 



148 

This clear description oi Human Re- 
probacy opens to us a very probable idea 
of the Angelic Reprobacyy or the mode 
whereby the Nature of Devils was first 
occasioned ; and at the same time 
proves, that Men are equally liable to 
fall into the same lamentable Degene- 
racy and horrible Apostacy from God, 
and thereby may become a sort of De- 
vilsy^ but indeed, of a verv base and 

* Thus the reprobate Judas \vas mentioned, even 
by our Lord himself, (who knew thcv wilful wickedness of 
his avaricious heart, John vi. 64-. f and that he was a thief ^ 
John xii. 6.) was mentioned, I say, in express terms, as 
being a D|£vil — ""' liaxe jwt I chosen you tivelve (said 
our Lord to his disciples) '* and one of you u a Devil." 
John vi. 70. The Max, indeed, was the ztorA of the 
benevolent Creator, but he became a Devil by the ope- 
ration of his Oiin rnindy assisted by the spiritual Injluence of 
Sat a::, whom he neglected to resist (thus wilfully abusing 
the divine hereditary Knowledge of Good »nd Evil within 
himself) and of course partook of the Diabolical Nature; 
which will, most certainly, be the unhappy case of every 
other MaUy who, in like manner, neglects that necessary 
Resistcrnce to Sat a is, and his own predominant passions, 
Avhereby he is rendered a Slave to habitual Sin / 

f ^* For JESUS knen'f from the beginning, who thej^ were that 
'• belicTed not, and who should betray him.'' John vi. (54-. 

inferior 



149 

inferior order: for though they may 
be EQUAL, perhaps, in Wickedness 
(when the restraining Power of Con- 
science^ or the Divine Knowledge of 
Good and Evil, is entirely effaced, or 
withdrawn from them) vet they must 
remain as much inferior in Power 
and Abilities, as Human JYaiure is. 
inferior to the created Part of Devils, 
I mean the Angelic JS^ature ; for the 
Scriptures informs us, that Angels "are 
'' GRExiTER in Power and Might f (2 
Pet. ii. 11.) and consequently must re- 
tain a GREATER proportion of botli, (i. e. 
Power and Might) even in their fal- 
len Stale, than reprobate Men. 

The Devils, or Saianical Spirits, are 
constantly represented in the Scriptures 
to be as diametrically opposite in their 
Nature to the infinite Goodness of God 
as Darkness is to Light;* as False- 

* *' God is Light, and in him is no Darkness at 
'' alir 1 John i. 5. 

hood 



150 

hood^ is io Truth ;\ as implacable and 
unprovoked Malice I \ is to everlasting 
Mercy and Love ! § And, therefore, as 
they were really" Angels'' in '' their 
" first Estate^'' so entire a change in 
their very nature mav fairlv be accoun- 
ted as " Chains of Darkness'' — of hor- 
rible Darkness ! wherewith they are 
bound, as it were, and reserved for eter- 
nal Judgment, without hindrance or 
impediment to their natural activity in 
promoting Evil, as far as God is pleas- 
ed to permit, in order to prove the 

* ^' Ye are of your father the Devil, ^c. When 
^^ he speaketh a Lye> he spcaketh of nis own : for he 
'• is a Lyar, a fid the father of it/' John viii. 44. 

f '• I ajn the JFai/, a?id the Trvtu, and the Life,** 
John xiv, (J. 

X " He (the Devil J was a Murderer from the 
'* beginnings and abode nol in the Truths because there 

i' '^ is 710 Truth in him." John viii. 44. 

§ " God is Love.''' 1 John iv. S. *' For the Lord 
" (Jehovah) is good: his Mercy is Everlasting, 
*'* and his Trv Til eyidureth to all generations J' Psalm 5. 

Faith 



151 

Faith of Mankind ; as in the severe 
trials of Job's patience, and also in the 
temptation even of our Lord himself, 
which cannot be otherwise understood 
than in a literal sense ; for Christ in 
his Human Kalure, not only overcame 
those extraordinary exertions of the 
Devil's power, related by the Apostle 
Matthew (Chap. 4.) and the Evangelists 
Mark (Chap, 1.) and Luke (Chap. 4.) 
but was also ^^ in all points tempted like 
*^ aswe are {yet) without Sin J'}leh.iY. 15. 

And our Lord also declared the ear- 
nest wish and activity of the Spiritual 
Enemv to overcome the Faith of the 
Apostle Peter — '' Simon, Simon'' (said 
our Lord) '' Behold, Satan hath de- 
sired (to have) you, that he may 
SIFT (you) AS Wheat : but I have 
^^ prayed for thee, that thy Faith fail 
not: and when thou art converted, 
strengthen thy brethren,'' Luke xxii. 
31, 32. This is a clear Revelation that 

Human 









152 

Human Kaliire is really liable to the 
impulse and temptations of tc;?cA:efi? 5^«- 
nV^,* which will certainly prevail over us, 

and 

^ The above remarks are principally intended for the 
use of those persons who disbelieve the llcality of Spi- 
ritual Influence ; bat there are some people (and worthy 
people too) who are apt to fall into a contrary Extreme 
concerning Spiritual Adversaries: I mean those persons^ 
^vho, through bodily disorders, are subject to loxv Spirits 
and religious Melancholy^ whereby they are led to con- 
ceive, '^ either that God has forsaken them, and left them 
" to themselves, or that it is the Devtl that is always 
*' busy about thtni, and raiseth those tuiuults and dis- 
" turbances in their minds ^ And as this unhappy case 
of Religious Melancholy may be esteemed an 
Affection of the Mindy as well as of the Body, it cer- 
tainly relates to my present subject, and seems worthy 
of as much notice in this tract, as most other Affections 
of the Human Mind which I have mentioned ; but I am 
precluded from offering any remarks of my own upon it, 
by ihe w ritings of my grandfather, who has already treat- 
ed, this case so fully, so judiciousl}^, and so satisfactorily 
for the comfort of such persons as may happen to want 
advice thereupon, that it would be superfluous to add 
any thing more than a reference to those parts of his 
works where the subiect is examined and discussed. 
Sec Archbishop Sharp's Sermons, VoL 3. Serm. 2. p.21. 

and 



153 

and become the Principles of Actioriy if 
we are not careful and vigilant to resist 
them as we ought : for Christ did not 
forbid the Tempter from using his en- 
deavours against Peter, but only prayed 
that THE Faith of the Apostle should 
not fail ; whereby he has taught us, 
that a sound and stedfast Faith (for 
which WE ALSO are bound to pray) will 
sufficiently enable us to resist the Pow- 
ers OF Darkness. 

But Avhen Men disbelieve the very 
existence of those active Spiritual ad- 
versaries, how should they be upon their 
guard to resist their influence \ For Un- 
belief in the existence of Spiritual Be- 
ings will certainly be promoted, even by 
the Devils themselves, in all places 

and indeed all the Sermons collected in that Volume are 
on such points as are most Hable to perpkx and disturb 
the Hiinds of persons subject to low Spirits and religious 
Melancholy; and the • several dirhcul ties are explained 
in such easy and natural arguments, as cannot fail to in- 
struct and remove the doubts of every attentive reader. 

X wherever 



154 

wherever they can gain advantage by it, 
and especially wherever Scepticism^ 
Deism, and the groundless notions oi the 
Sadducees, are openly set up in opposi- 
tion to the clear testimonies of revealed 
Religion, and the true Faith : for in all 
such places, it is obvious, that the in- 
terest ofSalans empire will be promoted 
by a disbelief of his existence ; and con- 
sequently, that the Angels of Darkness 
will, in such places, most carefully 
abstain from every outward and visible 
demonstration of their agency and 
power among Men. Whereas at other 
timps, and in other places, where igno- 
ranee of a contrary nature has prevailed, 
and Men have been subjected to super- 
stitious terrors, by neglecting the only 
proper object of their confidence, in 
such places, I say, the Agency and In- 
terference of Demons with Mankind 
have ever been notorious and manifest; 
of^^which the histories of all Heathen 

nations bear ample testimony. 

The 



V 



155 

The uniformity of Demon JVorship, 
in all parts of the world, Jbefore the 
preaching of the gospel, affords also a 
clear proof of the \vorldly Empire of 
Satan ; for though Devils were wor- 
shipped under various names, and vari- 
ous figures, yet there was a constant 
uniformity in all such particular points 
as tended most to the Destruction of 
Mankindy or to lead Men to the most 
direct opposition to the revealed Laws 
of God, whereby the universal Author 
or Promoter of such baneful devices was 
clearly discoverable ; the same being 
for the most part contrary to the J^ature 
of Man y and such, therefore, as could 
not naturally proceed from Man alone. 

Hence we may plainly account for 

the universal adoption of Human Sacri^ 

fees amongst all Heathen JVations! 

Some of these deluded people withheld 

not even their own offspring from their 

Spirit 



J56 

Spiritual Deceiver ; the spilling of Hu- 
?nan Blood being most grateful to that 
Beingy who '' was a Murderer yrom 
^^ the beginning. * Hence we may 
also account for the Cuttings in the 
Flesh for the dead, and the marking or 
tattooing of the bkin, which still prevails 
amongst the African and American 
nations, and the present uninformed 
Islanders of the South Seas, as much as 
it formerly did amonast the Picts, and 
other more ancient Heathens ; for their 
marks in the Jlesh were certainl}^ in- 
tended by the Spiritual Deceiver, as 
a sort of Dedication to himself , \ and as 

an 

^ '^ Yc are of your Father the Devil, and the lusts of 
" your Fathei' yc will do : He icas a Murderer frojn the 
*^ beginnings and abode not in the Truth, because there 
" is no Truth in bim. ^Vhen he speaketh a Lie, he 
*^ speaketh of his own : for he is a Liar, and the Father 
'' of it." John viii. 44. 

f I have been informed by an Englishman, who lived 
niany years amongst the Indians in the internal parts of 
North America, very far to the westward, (and who is 

himself 



157 

an affront to the Divine Creator, who 
formed Man without any such unnatu- 
ral 

himself tattooed with all the marks of distinction com- 
mon io the nations with whom he has had any connec- 
tions) that lie once saw a party of Indians (who had taken 
some prisoner;? in war) tattoo a couple of their unfortu- 
nate captives with the most curious marks they could de- 
vise, and after vvards Lang them up upon a tree, as a 
sacrifice to tnat infernal Being which they worshipped, 
saying at tne same time in their language, that they 
hoped those tuo fine Men {\\z. finely tattooed) whom 
they presented, would be acceptable to him ; for though 
the Indians in general acknowledge that there is a God, 
whom they call the Great and Good Spirit, yet, through 
the delusions of the Devil, they think it more profitable 
to worship Evil Spirits by way of propitiation, lest they 
should hurt them. 

^' Outre ridee du premier Estre qu'ont Ics Sauvages," 
(says Father Lafitau, speaking ofthe American Savages) 
" et qu*ils confondentavec leSoleil, ils reconnoissent en- 
" core plusieurs Esprits ou Genies d'un Ordre infcrieur, 
que les Iroquois nomment Hondatkon-Sona, c*est-a- 
dire, Esprits de toutes Sortes, Le nombre n'en est 
point determine, leur imagination leur en fait voir dans 
toutes i'.'S choses naturclles, mais encore plus dans 
ceiles, dont les ressorts leur sont inconnus, qui sont 
" extraordinaires, et qui ont quelque air de nouveaute. 
'-' Quoiquils leur donnent en general le nom (TEsprit, 
^^ d'Okki, ou de Manitoit, qui leur sont des noms com- 



ii 
ii 



** muns 



158 

tal distinctions, and expressly command- 
ed in his revealed Law — ^* Ye shall 
*' nol make any culiings in your flesh 
''for the dead/' (or rather for the 
soul) '^ nor print any marks upon you : 
'' I am the Lord '' (that is, Jehovah, 
the only eternal Being.) Levit. xix. 28. 

And as the ''forbidding to marry'' is 
declared in Scripture to be '' a Doctrine 
'' of Devils I ''^ so we accordingly 

find, 

^^ muns avec le premier Estre, ils ne Ics confondcnt pour- 

** tant jamais avec cct Estre supericur, et ne leur don- 
nent jamais certains noras particiilicrs, qui le designent 
lui seul, tel que sont les noms Chcniiin, Areskoui, Ces 

*' Esprits sont lous des Genics subalternes; ils recon- 
noissent meme dans la piupart un charactere ynauiais, 
'plus parte d /aire dii mal que du hien ; ils ne laissent 

" pas d'en etre Ics Esclavcs, et de les hono- 

^* REU PLUS QUE LE GRAND EsPRIT, qui dc Sa Tia- 

** ture est bon, mais ils les lionorent par un efFet de cette 
" crainte servile, qui a le plus contribue a maintenir 
^' la superstition et I'idolatrie, que I'Ecriture Sainte ap- 
^' pelle pour cette raison mie Serritude; ainsi ils sont 
** veritablement idolatres/' Moeurs des Sauva2;es Ame- 
jiquains, Tom. 1. p. 14^5, 146. 

=^ ** Now the Spirit speaketh expressly, that in the 

•* Jatier 









159 

find, that amongst the ancient Heathens^ 
there was an order of Nuns or PriestessesL 

m 

(called J^estal Virgins) that were bound, 
contrary to JSTature, in vows of Celi- 
bacy ; and amongst the Heathen Tar- 
tars, Chinese, and other idolaters, even 
to this day,* there are distinct orders 

of 

" latter times some shall depart from the faith, givingheed 
^^ to SEDUCING Spirits, and Doctrines of Devils; 
*' speaking lies in hypocrisy, having their conscience seared 
" with a hot iron; forbidding to marry (and com* 
" manding) to abstain from meats, which God 
** hath created to be received with thanksaivino; of them 
M^ which believe and know the truth/' 1 Tim, iv. 1 — 3. 

* The celebrated Venetian JPfif^//er Mark Paul, in 
the account of his Travels through the East, speaking of 
tliQ territories of the Great Cham of Tartary, informs us, 
" that there are many Monks appointed to the worship 
^ of idols, who have a great Monastery as big as a 
" small City, in which are about 2000 Monks, who serve 
** Idols and are sequestred from the Laity by the Tonsure 
" and habits. For they shave the Head and Beard, and 
^^'^ wear the religious habit. These chant with loud clam- 
" ours in the solemnities of the Idols, burn many Lights in 
^^ the Temple, and are employed in many other foolish 
** Ceremonies." &c. Inveniuntur in Rrgione ilia plu rimi 
MoNACiii, idolorum cultui deputati : habent hi Mon- 
ASterivm quodam magmm oppiduli habensmagnitudi- 

ncna 



100 

of Me7i, it seems, as well as JVomen, 
laid under the same unnatural restraint 

through 

ncm in quo sunt circiter duo millia raonachoruni, qui 
idolis sertiufit, rasiira ct veste a laicis sequcstrati. Nam 
radunt Caput ct barham^ vcstemque induunl religiosara. 
Hi in Idolorum solennitatibus magnis clamoribus cantant, 
luminaiia multa in tcniplo acccndunt, aliisque com- 
pluribus distinentur ?tultis ca^rimoniis, &c. Novus 
Orbis Rcgionum ac In^ularum, ike. p. 360. See also 
p. 385, concerning the Pagan Monks and Monastery 
at the citv Cais:ui. 

Mr. Tsbrants Idos, who was Enroy Extraordinary from 
their Czarian ?>Iajesties John and Peter Alexowitz, in 
IC92, to the Court of China, bpeaking of the town of 
Jehitskoi^ on the river Angara, which rises from the lake 
of Bakal, says, '* On one side of' this town, likewise, there 
*' stands a fine monastery, or Convent, on that, 
" particular spot ichcre the river J akvt , j ro7n whence it 
'* deriies its name^ empties its waters into the Angajia." 
Extract from Mr. Jsbrants Ides' Travels, inserted in the 
English edition ofMons. Le Bruns Travels, p. l65. — In 
the following page mention is made of the Mongnlian 
Devotees; and he describes a Mongullan Nun , as w ell as a 
Lama or Priest; * from whence it is natural to conclude, 

that 

* ** Whilst the envoy resided in this place, he met with a 
** Taiscba,'that is to say, a Moncculian, or Moacalian, lord, who had 
^* thrown himself under the shelter and protection of the Czar of 
'* Muscovy, and had been for some time a proselj-te to the Christ 
•' tiaii faith, and received '' (as) '* a member uf the Greek church. 

■" Thi3 



161 

through the instigation of their spiritual 

Adversary ; 

that the monastery or convent before mentioned belonged 
to one or the other of these orders. They both kept their 
account of their vain repetitions and numerous prayers, 
by Strings of Beads, like our Popish Christians ;* and 

though 

" This young nohleman had a sister, who was a Mongulian nun, 
" and was greatly inclined to become a Christian convert, as well 
•* as her brother. In conversation upon that serious and impor- 
•* tant topic, she would ingenuously acknowledge, that the God 
*^ in whona the Christians put their trust and confidence, must of 
" necessity, in her opinion, be an omnipotent God indeed; since 
** he had expelled their Mongulian deity out of paradise ; but she 
'* was firmly persuaded, that a time would come, when he should 
*' be restored,'* (a proof tkis that the MONGULIAN NUNS are 
Pagans) *' and never be subject to the like disgrace again, 

" When any of these NUNS, or MONGULIAN DEVOTEES 
** enter into a room, they never salute aay person present whom- 
** soever, though it is a customary thing with their ladies, who 
** live under no restraint ; since their order is too strict to approve 
" of such formal acts of complaisance. IN HER HAND SHE 
•* HELD A STRING OF BEADS, which she counted over and 
** over with her fingers j and was attended by a MONGULIAN 
'' PRIEST, whom they called a Lama, WHO HELD IN HIS 
*' HAND LIKEWISE A STRING OF BEADS, which he kept 
•* constantly counting with her, and at the same time visibly mov- 
** ed his lips, like one deeply engag:ed in private contemplation, 
«* AS IS CUSTOMARY AMONGST THE MONGULIANS, 
«* AS WELL AS THE CALMUCS. This priest, by the inces- 
** sant practice of this branch of devotion, had wore his thuml), 
** his nail, and the joints of his fingers to that degree, that he had 
*' perfectly lost the sense of all feeling in them." Le Brun's Tra- 
vels, p. 166. 

♦ In the account of the Dutch Embassij to the Great Cham of 

Y Tartary, 



162 

Adversary i* and yet the same D^- 
reiver promoted, almost universally a- 

mongst 

though we have no account that the ancient Heathens 
tised Beads, yet they were certainly equally distinguished 
by their numerous prayers and repetitions (for which 
alone the Beads are used J ; as our Lord himself testified — 
** But when ye pray*' (said he) '' use not vain Repe- 
** TiTiONS, AS THE Heathen t)0 : for thcy think 
" that they shall be heard for their much speaking. 
^ Be not ye therefore like unto them,'' (Sec. Matt. vi. 7; 8. 

* Adversary — The name for an Adversary, Hater, 
•r Enemy, is Satan (TlOt?) which name was generally, 

applied 

Tariary, (Ann. 1655 to 1657,) where the author describes the 
idolatrous Chinese priests, (pars ultima, p. 54,) it appears that 
some of them use Beads, and are also, in many other respects, like 
the Romish PriesiSy as that they Jill their chapels zciih statues ; they 
e.hstainfromfesh, hut not all ; however, ^* such crimes" (says the 
author, meaning such ciimes as the eating of flesh) *' are easily 
" pardoned for money j" and, like them, they boast that the souls 
•' of the damned are redeemed from hell by their prayers :" some live 
by begging, others live in caves and mounrains, but '^the greatest 
« part in MONASTERIES." Some of them have *' a long hlack 
** robe, and scjuare cap, and walk with a Pctrr-noUer or Rosary,^' 
(that is, a string of beads) *' in their hands." The women or NTNS 
\i2LVQ separate monasteries, shave their hair, and REJECT MAR- 
RIAGE; and the priests of the sect of Lauzu profess cetibacjy, 
and live in nionasieries, ** Caeremonias fere instar Romanensidm 
** habent. Horas suas plane more Gregoriano cantillando reci- 
*» tant. Pagodas suus ct SACELLA STAIUIS KEPLENT."— 

** CARNIBUS 



163 

mongst the Heathen, as a sacred Rile, 
the promiscuous use of Women, in order. 

to 

applied by the Jews to the Spiritual Enemy in particular; 
*nd it is remarkable, that many of the Heathen Tartars 
worship the Dcxil under that very name to this day. 

The 



♦^^CARNIBUS, ET QQ.E VIVUNT, ABSTINENT, sed non ora* 
** nes, et talia peccata facile arge«to condonant, jactautque daia- 
" natonim animas siiissc precibus ab iiiferis redimere posse, " Ca- 
** pillos coritinae abradurit. Ali'i mendicando vagantur>aiii in ${ c*- 
** luncls et montibus vivuut; mrzW;/ia pars vitarn in COENOBIIS 
*' SACELLORUM agunt,'» &c. — Vestitus eorum dispar, lit ex 
quatuor iconibus f referring to the picture in p. 53.^ videri potest. 
Aliqui, ut primus ad laevam fon the left side of the plate) longft 
nigra toga, quadrato pileo, PATER NOSTER, aut ROSARIUIVC 
MANU TENENTES, incedunt. — Habent foejninae sej)arata mo- 
nasteria, qua? et ipsae capillos raduiit, CONJUGIUM REPUDT- 
ANT et sinice Nicn vocantur. Tertiae Secta; Lauzu quidam Cow- 
/w//? coajtaneus anctor, &c. (of whose followers, he says, in the 
next sentence) HI IN COENOBIIS CiELlBES VIVUNT, &c. 
pars ultima, p. 54, 55. And lest the testimony of my Dutch author 
(who is nevertheless very respectable) should be called in ques- 
tion by any partial bigot of the Romish church, I must beg leave 
to add a similar testimony even of a learned Jesuit ( Athanasins 
Kircher) who, in his China Illnsfrnta^ p. 154, makes particular 
mention of a MONASTERY of idolatrous Chinese Priests, or 
BonzeSf at the city of Camsan ; and in his account of the Japanese 
idols, p. l^Q, he informs us, that the Japanese believe that their 
idol Amida requires nothin*]: of them to incline him to save them, 
except a FREQUENT REPETITION of the words Ww7, Avrda, 
Bulk, thut is, *« Happy Amida, save us,** (Compare this with the 
rara repetitions of the Popish R</sary. J Aod whca tkey repeat these 

words 



164 

to draw Men by their natural Lusts to 

join the superstitious Congregations of 

his Worshippers, 

Of 

The author last quoted, respecting the Tartar Devotees^ 
tells us in page 152, concerning the idols of the Ostiaclis, 
that *^ these idols are called Sa it a ns, a name which seems 
" to derive its origin from Satan, the archjiend of Hell.'* 
And in page IS 6, speaking of the people of Bara- 
BixsY, who are a kind of Calmucs, he says — " When 
" they traverse the woods, in order to hunt down their 
*' game, they take their Saitan^ as they call it, along 

*' with 

wor<is, they also use their Rosaries, or Strings of Prayer Beads, 
which the Japanese (says he) have in common zvith ike Christians, 
and zvhich are commonly painted in the hands of their idols, as you 
see (says he) in the annexed picture, which shezvs the representation 
of AMll~> Ay and every rvay corresponds zi'ith the ^figure of WSSAg 
•the goddess of the CHINESE — lllos huic idolo tantum tribuere, 
ut ad salvandum se nihil aliud requiri credaiit, nisi frequentem 
horu?n verborum repetitionem: NAMU, AMID A, BUTH, hoc est, 
FeHx Amida,salvu nos. Quae verba indentidem repetunt, Rosaria 
sua, seu coronas 6 glebulis precatoriis confectas gerunt, quas JapO" 
Kzi communes habent cum Christ ianis, et in idolorum manibus fere 
depinguniur, uti hie imagine adjuncta vides, qua? imaginem Amidre, 
refert, etF ussre Sinarum Deastrae undequaque respondet ut postea 
videbitur. See the plate at p. 154, where Pw^^a is represented 
holding a Rasary in one of her many hands. And in the picture 
of the Great Larna, the same author represents him holding a 
String of Beads in his right hand, p. 73, and the priest which at- 
tends the idol Menipe is represented in the plate at p. 131 and 146, 
with a string of Prayer Beads hanging from his girdle after ihc 
Polish Fash ion » 



165 

Of this kind were the Rites of Venus 
among the Greeks, Romans, and (more 
particularly among) the inhabitants of 
Cyprus;* the shameful Rites of ^s* 

tarle 

** with them; which is an image made of wood, iuele* 
*^ gantly carved with a knife only, and covered with a 
** parti-coloured stuff, not unlike that which is frequently 
** worn by the female Russians. This idol, or Saltan ^ 
** of theirs is inclosed in a box, which is carried upon a 
*' particular sledge; and to this their god they offer up 
*' the first-fruits of their chase, be what it will, without 
** any exception. ' 

" When they prove more successful than they could 
** reasonably expect, and when safely arrived at their re- 
** spective cabbins, this Saltan, or idol, is deposited iu 
*^ the most conspicuous part of their tent, or hut, in its 
^* proper box, and covered over with the finest furs they 
*' are masters of, by way of grateful acknowledgment of 
^ the great success they have met with through their 
** means ; and there they are left untouched till they are 
•* grown rotten and worthless in process of time ; for 
*^ they are firmly convinced, that they should be guilty 
*' of the most heinous sin of sacrilege, should they strip 
** them of those robes, or apply them to any other pur- 
^ pose whatsoever." 

^ *^ The young women here used to prostitute them^. 

" selves 



160 

farte (^^hom the Heathens called 
Queen of Heaven) in her temple at 
JSj/bfus:^ Those of Tliammuz^ (or 
Adonis) among the Plicenicians, Sy- 
4:ians, and Apostate Jews : Those of 

Tanais, 

^* solves to such strans^ers as came ashore, in order !• 
*' raise money for thtjir portions." 'Univ. Hist. Vol. 8., 
p. 235. 

* — " for there she liad a temple as the Venus of 
-** Adonis: and there such women as would not conform 
•*^ to the custom of shaving their heads, at the annual 
•^ time of lamenting Adonis, were bound to prostitute their 
•* bodies, one entire dai/y for hire ; and the money thus 
•* earned xoas presented to the Goddess,'* Univ. Hist- 
Vol. 2. p. 342. 

t *^ There sat women 'weeping for Ta mm uz/' Ezek. 
viii. 14. •' Whoever he was" (i. e. Tha?n7nuzJ *' the 
■•* superstition of mourning over him was universally prac- 
'^' tised by the women in those parts/' (speaking of the 
country of the I^hccnicians, or land of Canaan). *^ They 
*^ began their lamentations at a stated time : they set up 
^ 4heir outcries as soon as they perceived the river -^c/aw/^ 



107 

Tanais, or AnaitiSj anioog the Armei^ 
nians:^ And those of Mylitta, the 

Aiihrodiley 

^* to appear of a bloody hue, as at certain times it did. J 
** The lamentations of a mother for the loss of her only 
** son could not be more loud, or tender : they then pror 
*' ceedcd to tile Sacrifices of the Dead, having 
•' first DISCIPLINED themselves with Whip'- 
•* PING ;'* (which practices have since been revived by 
the Church of Rome, at the instigation, without 
doubt, of the same spiritual Author) '* anrl the next day, 
" pretending him to be revived, and ascended through the 
'* air to the upper regions, t'kej/ shaved their lieadsy as the 
*' Egyptians did for the loss of Apis ; and at Bjjbliis, at 
** least, those who would not comply, were bound to pros- 
** titute themselves in the manner and for the 
" purposes above specified." Univ. Hist.. Vol. 2. p^ 
345. 

* " In honour of this Goddess'^ (Tanais)^* and 
*' in her temple, the Armenians used to prostitute their 

*' daughters^ 

J " The cause of this red face af the river was anciently 
** known; and, by those who were not so superstitions, as the 
** rest of their coteniporaries and country aii-n, asciihed to a 
** kind of Minium, or red earth, which this river brou;^ht away 
*' when it swelled to an unusual height. U is sHli subject to tiie 
" same aijpearance in t!ic ti»ne of floods." (For which he tjuotts 
^Tr. Maundrcl's Travels.) Uiiiv. Hist. Vol. 2. p. 327. 



1 68 

Aphrodite ^ or Venus of the ancient 
Babylonians, and nriore Eastern nations, 
at whose shrines women of all ranks, 
even of the first quality, were required 
once \\i their lives to prostitute them^ 
selves.* The impious Rites of Baal- 
PEOR (whereby many of the IsraeUies 
were ensnared by ^' the Council of 
Balaam '' \ seem to have been of the 

same 

" daughters, it being a custom among the young womem 
•' to consecrate their Airginity to Tcmais, that is, to her 
^ priests/* Univ. Hist. Vol. 9. p. 4£)1. 

• O <?"£ J'kj cclc^ifog ruiv vouoo)/ ift tolci 
BaSuAwwoicri, oSe cS^n nAIAN FTNAIKA STnx^pirt)^ 
l^ofJLSi/riy ig Ipov A^poitlng (who is called also Mi;A<t7« 
in the same page) 'AIIAH EN TH ZCH ^ip^^SrJv:^* 
OrU^pi ^Bivoi), Sec. Herod. Lib. 1 . p. 83. Frankfort Edit. 16O8. 
Herodotus also tells us, that there was a similar law at 
Cyprus — ^'htoc^r, ^s -^ rng KvTrpn ifi zra.pccTrXYiaiQg 

t ** Behold these'' (said Moses, speaking of 

the Midianitish XL'omen^ that were taken prisoners by the 
Israelites) " caused the children q/* Israel, thraugh the 
** Council oyT Balaam^ to commit trespass against the 

^» Lord 



169 

samc^ kind ; * and to increase ihB 
temptation to Demon worship, it pp« 
pears that the women of the first quality, 
^mong the daughters of Moab gind 
Midian, were not exempted from that 
most disgraceful and pernicious pollu- 
tion, baneful both to body and soul : for 
the Midianitish woman, that prostitu- 
ted herself to Zmr« the Simeonite (and 
\vas killed, together with her captivated 
Israehtish paramour, by Phineas) is 
expressly declared to have been the 
daughter of Zm%f who was ^' Head 

^^ Lord in the matter of Peoe, and there was a plague 
*f among the congregation oftht Lord.** Numb.xxxi, l6. 

* " For worshipping Baal-Peor** (says Bishop Pa- 
nick) *'• into which thcy^ (the Iisraelites) ^* wereinveigkd 
** by the women ; who invited them to a fe^st, and, the^^l 
*^ by their charms excited another fleshly appetite hi 
*' them : which they would not let them satisfy, unless 
*• they would both eat of their sacrifices, and worship 
*' their idol," &g. On Numb. xxv. 18. 

f " By whose consent, no doubt'* (says Bishop Pa- 
tiick)** she went upon this wicked design, that by her 

2 " DoblD 



170 

'^ OVER A People, and of a Cimep 
'' House in JSIidian'' (Numb. xxv. 
15.J And he is mentioned afterntards 
as one of the Kings of Midian (NumK 
xxxi. 8.) 



I' 



Thus ^^ (he Council of Balaam '* pro- 
moted the service and worship of Det;//^; 
and this should warn us of the extreme 
danger of yielding to the crime of For- 
nicalion, which^ in all ages and nations, 
has been used as a snare to vilify man- 
kind, and enslave them to Spirilual Ad- 
versaries: for as the forbidding to 
MARRY is unquestionably the Doc- 
trine OF Devils (see p. 158 preceding) 
whereby those, who devote themselves 
to such unnatural commands^ fall under 
more severe Temptation to Fornica- 
tion,* so^ on the other hand. Forni- 
cation 

>* noble garb and attendance she might the more power- 
*' fully entice the great men of hra.el to idolatry/' 

^ Wheu Pope Gregory VII . (Hildchrand) removed 

the 



in 

CATKN is reciprocal in its effects, by 
being one of the most baneful obstacles 

to 

the PiatTied Priesti (in tbe year 107 4-) from ofBciatingia 
the church service, and forbid the laity to hear them say 
mass, the numbers of Monkish or unmarried clergy were 
of course^ncreased ; and the scandal o{ Incontinence (the 
necessary -effect of '^forbidding to marry') became noto- 
rious, of whicii even the Monk Matthew Paris bears ample 
testimony — " P orrb vkvci^ continentiam oeser- 
* ' VAN T I B u s , aliquibns earn- causa her i acjactantice «?««• 
^ lantib us, m ultis in c o N t i n £ K T i a m peiyu rio tn u lt7pii<:i'f 
" ori ADULTERio cu??inlantibusJ* JM. Paris Hist, Angl. 
p. 9. And afterwards, in the reign of Henry I. ( anno 
1102) when Archbishop Anselm excommunicated the 
married Priests (whom he maliciously axWed^' SacerdoteS 
*' coficubinanos/^ as if their lawful wives were no better 
than concubines) there were not wanting some prudent 
persons (even in those dark dwjs) to declare the imjnoral 
tendency of the measure, as M. Paris testifies, " Thi^ 
(says he, speaking of the said excommunication of mar- 
ried Priests) ^* seemed good to some, and to others D ange- 
** ROUS, lest while they aim at vvv^ity greater than theii* 
^ strengh , they should fall into ii;o?'5e u n c L e a n n e s s ;'' *^ 
a remarkable example of which he gives us in the persoa 

of 

* Hoc autem bonumquihusdam wianmest, e( quihusdam PETIICULO- 
StfMj ne dam mundkias \:iribus majores expeterent^ in IMMUNDITI- 
AS LABERENTERDBTERIORES. M.ParisHist* An-l.p. 58i 



172 

to lawful ftrrcT virtuous Marriage, andj 
consequently, to the increase and mul- 
tiplication of mankind : but this, bad 
as it is, is not the worst consequence of 
habitual FoRNiCATlON ; for men, being 
thereby drawn away from the service 
and worship of their Creator, are grad-* 
ually led to greate?* crimes, whereby 

of Cardinal John de Creme* (Johannes Cremensis) who, 
Sfter holding a council of the clergy in London ( in the 
reign of Henry II,) against married Priests (and therein 
bitterly exclaiming against the monstrous tcichedness of 
fisitig from the side of a nhorey for so he affected to call 
the virtuous wife of a Priest, to perform Mass) was himself 
detected, that very evening, in a real brothel — " The 
*^ affair was so very notorious (sap M. Paris) that 
** it could not be denied, whilst the Cardinal exchanged 
**' great honour into profound disgrace/' 

* " Anno Domini M. C XXV, Johan?ies Cremensis^ Apostolicae 
** sedis Cardinalis, delicentia Regis Angloruinveniensin Angliam« 

** perendiiiavitperepiscopatusetabbatias,etnonsIneinagnisdoua- 
<• riis, ad Nativitatem Beata; Maria* apud Londonia solemne Cou- 
** silium celebrarit. Ubi igitur de concuhinis Sace'rdotum sevcrissiirte 
** tractasseU dicens sitmmum esse Scelus de latere sur^ere 7neretricis £ui 
** corpus CHRISTl conJicie?idum : ipse cum die ilia corpus Ckristi 
^^ consacrasset, post vesperam fuit in meretricio inierceptus : res 
** notissima negari NON POT U IT, dam jnagnum -decns in summum 
*' dedecus eammutavit," M. Paris Hist. An^l, p. 70 

their 



175 

tlieir minds are more and more dark- 
ened ^ like those of the Jallen Angels^ 
until they are totally deprived of th6 
Light and Image of their Creator, and 
lose both temporal and eternal Happi- 
ness I 

When Men are in Bondage to their 
own Lusts, there is no doubt but that 
Satan has already ^' got an Advantage'* 
over them ; and, by their Lusts, and 
unrestrained Affections, does hold them 
IN Bondage also to himself! So that a 
Man cannot free himself from Spiritual 
Bondage, without forsaking and repent- 
ing of his favourite sins ; for we can 
have no direct idea of resisting the De^ 
vil (as the Scriptures command us) but 
that of resisting Evil, wherever we per^ 
ceive it, whether in thoughts, words, or 
actions. But when Men entirely neg- 
lect this necessary resistance to Evil, 
they are sure to be led on from one 

vice 



174 

^-rce to another, till the two before- 
mentioned natural and universal Prin- 
ciples in mankind, intended for their 
Preservaliony viz. Common Sense (or 
Reason) and Self-love, have lost their 
influence : for the Actions of a great 
part of Mankind cannot be accounted 
for upon any other Principle than that 
of a lamentable Bondage to ike Spirj- 
TUAL Adversary, who leads them to 
actions that are clearly contrary to Self- 
love and Common Sense, aixl contrary 
even to any probable gratifications that 
might afford a Temptation to Human 
Beings ! — to actions that apparently 
tend to their own everlasting destruc- 
tion ! 

How common is it for Men to lift 
their hands against their own life, and 
dehberatelv to exclude themselves from 
-all possibility of repentance \ It must be 
allowed indeed, that real Madness, or 
Lunacy, and other natural distempers^ 

and 



175 

dUu/imM)L 

2ovA frenzies, are frequently .the Princf- 
plej'of Action which occasion Suicide ;' 
but we have toa many instances of de- 
liberate Self-murdeVj wherein no sucb 
natural causes can with Justice be al- 
ledged, though generallj^ assigned by' 
the coroner's juries, through a false no* 
tion of mercy, which, inclines them to> 
adopt the erroneous maxim, that ^' alt 
*' Men are mad who kill themselves'' 
But nothing; is more false I 

If the Krute Creation were equally 
liable to voluntary deaths. Suicide mighfe 
with more probability be attributed to^ 
natural causes o/i/y, as they are almost 
equally liable io distempers : but herein^ 
appears a capital distinction between* 
Human Kature and that of Brutes. 
ts^one of the Brute Creation ever 
violate the universal Principle of Self-^ 
LOVE, which the Dwme Author of JV*«- 
ture has given them for their preserva- 
tion I 



17(3 

tion ! And though Man is also endowed 
with the same principle^ as I have alrea- 
dy shewn, yet the very Brutes make so 
much better use of it than Man, that 
in them we distinguish the same FrincU 
pie, even by another name, and call it 
Instinct — an Instinct of Self-preser- 
vation — an Instinct, because it is never 
violated. How are we to account for 
this seeming Superiority in the Brutes ? 
Whv should Human Nature be more 
subject to Depravity than they are? 
Man, who in addition to that natural 
Light with which he was endowed at 
the time of his Creation, has since ac* 
quired an additional power of discern- 
ment and prudence for his preservation, 
even a Divine Knowledge of Good and 
Evil, that he '* may know how to refuse 
'y the Evil, andchnse the Good ; '' and 
yet is in general infinitely more depra- 
ved than the very Brutes ! Let any rea- 
sonable Man consider how impossible 

it 



177 

it is, by natural Causes, to account for 
so extraordinary a circumstance ! That 
Man, endowed with such a Superiority 
of Knowledge for Self-preservation, 
and also endowed with Self -love in com- 
mon with the rest of the Creation, 
should yet be subject to such monstrous 
Depravity, as to lose all sense of both^ 
while the Brutes are never known to 
violate that universal Principle, Self 
love ! except it be for a reasonable 
Cause, that thev risk their own Lives m 
defence of their young, to preserve their 
species, or through gratitude, as Dogs 
will defend their masters, which surely 
is no Depravity ! To what extraordi- 
nary cause then shall we attribute this 
very singular superiority of Brutes 
in a circumstance so necessary to hap- 
piness. The cause is obvious, Brutes 
have never been subjected to spiritual 
DclusionSy or to be actuated by infernal 

Spirits J 
A a 



J7B 

Spirits y since the time that the Serpent 
deceived our first parents ! 

There is no instance, I beUeve, since 
that time, of Brutes being really actu^ 
ated by erjil Spirits except one ; and that 
was (be pleased to observe) by express 
Permission of our Lord himself y viz. 
when the Devils entered into the swine 
by the lake of Gennesareth, For it ap- 
pears, that the Demons had no power 
to enter into the animals, till our Lord 
had expressly granted it : for — " the 
*' Devils BESOUGHT HIM, 5<7^/>?^, If thou 
" cast us outy SUFFER US to go away inta 
'' the herd of swine ^ and he said unto 
'' them, Go.'' The Permission being 
thus gained, the animals immediately 
acquired a new '' Principle of Action,'' 
too similar to that which actuates poor 
abandoned sinners among Men (as 
when the Devil entered Judas^ and led 

him not only to betray his Lord, but to 

punish 



1 7Q 

punish the horrid treason wiih his own 
kandsy contrary to every conceivable 
Natural Principle of Action) so the 
unhappy Brutes by Gennesareth were 
no sooner subjected, like Mankind, to 
the Bondage of infernal SpiritSy than 
they immediately lost that Principle of 
Self-love, vrhich in them (because never 
violated but at this particular time) i^ 
called Instinct ; and by the immediate 
consequence of that loss, they have 
afforded us a notable example of the 
baneful effects of Diabolical Inspira^ 
tion,^ to which at all other times Man^ 

kind 

* This particular case of the Gadarene Deinoniack^ 
has been violently attacked by the opposers of the com-* 
mon received doctrine concerning the Reality ofDeinoiiia" 
cat Possessions. Throe very eminent and learned men a- 
mong them, for instance, have endeavoured to accommo- 
date to their own notions the evangelical history of this 
matter, and by the failure of their several attempts have 
proved, that the literal meaning of the teims in which the 
Evangelists have related the several circumstances of that 
case (and no less than three Evangelists out of the four 
tiave mentioned it) cannot possibly bo set aside, without 



raisinsr 



180 

kind alone are subjected ; — for *' he- 
" hold'' (says the text) " the whole herd 

"of 

4 

i-alsing up in its stead the most glaring absurdities ! One 
of these gentlemen (not\vithstanding his own errors) has very 
fully and justly censured the miserable shift to which the 
other two learned men were reduced, in attempting to 
defend their own groundless hypothesis* 

^A farther argument' (says he) ^ iftfavourofiDLATj Pos- 

* SESSIONS, is taken from the destruction of the herd of 

* sume, uhich the Demons are said- to have entered, and 
' stimulated to instantaiieous madness. This case is consi^ 

* dercd by some (continues he) * as a decisixe proof of the 

* pox{:er of Deinons, both over the human and brutal 
*^ R A c £,* and is thought even to have been purpose! i/ design^ 
^ ed by Providence to refute the opposite opinion. To 

* enervate this argument y Dr. Sykes suggested, and 
'- Dr. LiAUB^ ^k strenuously contended^ that the swine 

'^ were frighted by the two madmen, and so 

* This conclusion is expressed in too general terms. The ex- 
ample is indeed ** a decisive Proof of the Pozver of Demons over ike 
^* BRUTAL RACE/' whenever Demons can obtain the Divine 
Permission to enter Brutes ; but without such EXPRESS PER- 
MISSION the case itself sufficient!}^ demonstrates, (as I have 
remarked above, for otherv.'ise the asking and granting PER- 
MISSION to enter the swine would be but vain circumstances,) 
that they have NO POWER, over the Brutal Rare. The case 
is very different with Human 9Qdi€Sj which I have already shewn. 

* DRIVEN' 



ISl 

^^ of swine ran violently down a sleep 

^^ place into the sea, and perished in ihe 

'' waiersr Matth. viii, 28— 32. 

Thus 

* DRIVEX DOWN THE PRECIPICE INTO THE SEA* 

* On the other hand* (says he) • the advocates for the com* 

* nwn hypothesis insist upon it, (to my apprehension [con- 
tinues he] 'with great reason,) that it was impossi- 

* BLE FOR TWO MEN, HOWEVER FIERCE, TO PUT SO 

* VAST A HERD OF SWINE AS TWO THOUSAND INTO 
< MOTION IN AN INSTANT, AND TO CAUSE THEM 
^ ALL TO RUSH WITH VIOLENCE DOWN A PRECIPICE 

* IN TO THE SEA ; SWINE, CONTRARY TO THE NATURE 

* OF MOST OTHER ANIMALS, RUNNING DIFFERENT 

* WAYS WHEN THEY ARE DRIVEN. But this part of 

* the controversy might well be spared ; it not appearing 
' from, the history, that the men ever fell upon the herd or 

* 7nade any attempt to drive them into the sea. Nay, the 

* history expressly refers their destruction to a differe)Vt 

* cause from the behaviour of the madmen.,* '* An Essay 
on the Demoniacks of the New Testament." P. 280, 281. 
]\Iany other insurmountable objections are alledged by 
the same ingenious writer, and may be seen at large iu 
pages 283 to 290, if what J have already quoted should 
not be thought amply sufficient to confute the groundless 
supposition of the other two learned men. And he very 
justly concludes thereupon — * For these reasons' (says he) 
^ / cannot accede to the opinion of those learned writers, 
^ "dcho ascribe the destruction of the swine to the madmen,' 

But 



182 

Thus the Influence of Evil Spirits 
became, maniiestly, a Principle of Jc- 

Hon 

But then (urifortunatcW for himself) lie imracdiately adds, 
— ^ Neither (says he) * can I see any Just ground for as- 
^ bribing it to T 11^ agency of Demoks/ P. 291. 

He tells us elsewhere, that * what is called the ejection of 

* Demon Sj is the case of a natural disorder,* p. 178 and 
189 — ' ^hat there never was, nor can be, a realDcmoniack* 
p. 240 — ' that the Demoniacks spoken of in the NftM 

* Testament xvcre all c/M{?r madmen or epileptichs/ 
Prop. vi.p. 9^- — And with respect to the particular case 
before us, he asserts, that * all that can be inferred from 
' their* (the Evang<^lists) ' saying,' that " the Demons 

came out of the Men, and entered into the herd of 
swine,'* ' is, that the ?nadness of the former was trans* 

* f erred to the latter^ in the same sense as ' " the leprosy 
of Naaman was to cleave to Gehazi, and to his 
seedfo)' ever** P. 292. He allows however ^ what a 

* learned writer* (says he) * contends for, that in the 
' ^case before u^,* *"' the poxi-cr of irnogifiation could have 

* no place.*** It xcas never said, that the swine fan- 
*• CI ED themselves possessed; their disat^der, I admit ^^ 
(*says this author) ' was real, but not therefore de- 

* 3I0NIACAL. So great a miracle as that "wrought upon 
^ them' (continues he) ^ can be ascribed to no other 

* AGJiycY than that of God.* P. 293. 

Jf- Dr. AVarburton, p. 223, 224. 

Certain 









1 83 

Hon in the poor Brutes^ which overpow- 
ered their ^' Katural Instinct of Self- 

^* "preser-- 

Certain it is, that no created Being wliatsocver, whe- 
ther good or tvil^ visible or invisible^ can have any power 
to act without the Kiioivledge and Permission of the Al* 
MIGHTY ; but, at the same time, we must remember^ 
that there is a very material difference between " the 
" Agency of Gody' and the Permission of God. — 
God is, indeed, said to do what he only permits^ as I have 
elsewhere remarked,, (see notes ia pages 134? to 137) 
and he sometimes grants his Fermission to very unworthy 
Agents, bath spiritual and temporal, which act with 
views and intentions very opposite to tlic actual purposes 
of God, that are really effected by their Actions ; for the 
histories of all nations sufficiently testify, that even the 
xices and malicioits dispositions of the enemies both to 
God and Many are frequently permitted to act as Instnc^ 
7nents of divine Vengeance (see my Tract on th« 
Law of Retribution, pages 125, 184, and elsewhere) to 
promote the eternal Justice and Glonj of the Almigii* 
TY, as he alone can bring Good out oiEviL 

But in all such cases,, wherein there is manifest evi- 
dence of Evil in the production of events, though the 
same are certainly by the Sufferance or Permission of 
God, yet it would be highly injurious to truth to ascribe 
the Agency to God. 

Ia 



184 

^^ preservation,'' and hurried them 
headlong to destruction; and the cause 

being 

In the case before us concerning the Gadarent DemO" 
macks, the Permission and the Agency are clearly 
distinguished by the Evangelists in the most express terras. 
So the Demons he sought him, saying if thou cast us 
outy suffer us to go axiay into the herd ofsxviiie. 
And he said unto them. Go/ ^latth. viii. 31^ 32. — 
And all the Demons besought him, saying, Send vs 
into the swine, that lie 7nay enter into the?n. And 
forthxoith Jesus gave them leave. INlark v. 12. 
— And they (the T)Q\\^onh) besought him (Jesus) that he 
xvould suffer them to enter into them ' (the herd of 
swine) ^ and he suffered them,' Luke viii. 32. 

Thus the Divine Permission is clearly and dis- 
tinctly declared ; and the same faithful historians leave 
us as little room for doubt concernins; the Agents in 
this matter : for, ' uhcn they* (the Demons) ' uere come 
' out, they entered into the sxvine : and behold, thexvhole 
' herd of svcine ran violently down a steep place into the 
^ sea, and perished in the waters,' Matth, viii. 32. — 
^ A?id f//e UNCLEAN Spirits wc7it out, and entered 
' into the swine, and the herd ran violently down a steep 
' place,' &c. Mark v. 13. — Then went the Demons out 

* of the man, and entered into the swine: and the herd 

* ran violently down^' &c, Luke viii. 33. 

Here 



185 

being known, it is very natural to con- 
clude> when we see similar Effects in 

Human 

Here is the most express Evidence of three Evan- 
gelists, that Demons^of unclean Spirits, eiitered 
into thesicine ; and the consequences of that entering are 
as clearly noted ; — tht animals rushed headlong to their 
^wn apparent destruction ! A circumstance which was 
never known to happen, either before or since that time, 
to any Brute Animals whatsoever ; so that it is unrea- 
sonable to attribute that singular deprivation of Natural 
Thstinct in Brutes to ** a Natural Disorder^'' because the 
circumstances of it must necessarily be allowed to have 
been totally unnatural to Brutes y though with mankind^ 
alas ! it is far otherwise ; for we have almost daily ex- 
amples of men that are absolutely actuated with the same 
tiolent desire to rush headlong out of the world I But the 
reason of this remarkable difference between Men and 
Brutes I have already (1 hope) sufficiently explained. 

Now, if it is unreasonable to attribute this singulat 
destruction of Brute Animals to a Natural Disorder^ it is 
much more unreasoi'iabley if not profane, to say, thai it 
** can ke ascribed to no other AgencY than that of 
** God,'* when we consider that xh.^ Demons, which are^ 
said to have entered the swine, were not were nullities, a&^ 
this author supposes ; not a mere name for deceased Souls, 
er the Souls of dead Men, but ai'e expn^ssly declared 
Iby the Evangelist Mark to be ungXe'an spirits! ^, 



1 80 

Human Beings, that the same '' Prhi- 
^' ciple of Action " may perhaps have 

produced 

ro(, Trvsvixaroi rx ocxoc^o!.floc, Mark Y. 1 3. For if the Sift 
against the Holy G/iost (the most unpardonable of all 
Blasphemies!) consisted, as many learned commentators 
have supposed, in attributing the Works o/ God to 
'< . Beelzebub the Prince of Demons^*^ surely it must be 
almost equally dangerous io ascribe to the Agency of Gojy 
i]^e furious and profane agitations occasioned by the 
inspiration of vnclean Spirits ! 

But I impeach not the intention of the learned author,, 
butonly the tendency of his Doctrines : his excuse, how- 
ever, is already prepared ; he doubts (in page 6\) ''^ uhe- 
*' ther these epithets** (evil and unclean, given by 
the Evangelists to the Spirits ejected by Christ) " ex* 
*'' press their PEKSoy A J. Dispositions, or only those 
*^ Effects they uere supposed to produce ; '* nay, eveQ 
X(Xy.oq Sx^iJt.m (Caco- Demon) with him is " not a wicked 
*^ Demon /"" See note in p. 6l. And he tells us in another 
part of his work, p. 3o2, that ' Jnjirmifies, plagues, and 

* EVIL Spirits, seem to be mentioned only as so many 

* distinct species of Diseases/ These suppositions 
(for they are merely such) may seem at first sight to afford 
some excuse for his ' ascribing to the Agency o/ God* 
the declared effects of " wwc/etztt Spirits/' But his 
error has still a deeper root ; he has, in another tract,* 

t* ** An Inquiry int<? the Nature and Design of Christ's Temp- 
" tat ion in the Wilderness,*' (2d Jldit, enlarged,) 
»^ * V '' ' ^ ascribed 



187 

produced ther^ ; especially if tiiere 
be no previous circumstances of Dis- 
temper 

' ascribed to the Agency of God ' that which no less than 
three Evangelists have expressfy registered amongst the 
transactions ofthe jDerz7 himself ^{ I mean the teivpfatioii 
of Christ by the Devil in the tcilderjiess) ; and he roundly 
exculpates Satan from the charge ; ^ and yet all this is 
<:arried on in «ach smooth language, and with such seem- 
ing plausibility, that the author himself is apparently 
deluded by his own sophistry^ and mistaken conclusions if 

for, 

* " There zcas no real Presence or Agency of Satan- (says he) 
** ON THIS occASioN,'\p. 66. aiid that" the Devil zcas not reailt/ 
**' and ijersoruUly preieiit ivith Christ, but only in mental representation, 
" 4ind consequenibj could act no pari in this -jjhole tran^action,^^ P. 62. 

•f- After a great deal of sophistry (in p. oO to 59) in compar- 
ing the Evangelists account of the Temptat.on with se^ eral expres- 
sions in EzeJcicl and St. John -.relating to the Reveb.tions of the 
Spirit ; (viz. as that — * the Spirit took me up ' — lifted me up, and took 

* me aicay ^ — * 1 Zi:as in the Spirit ' — ' He carried me c-xay in Ike 
' Spirit into the zcilderneis,* &.c.) he boldly cunclades thereupon in 
p. 59, — Thus (sa3's he)fro-m the express testimony q/" the three 
several Evangelists, it appear ,' /.za/ Cinsi was conveyed into the 

* a.v7(/^r?i<'^3 IN A PROPHETIC vision, TRANCE, or ECbr ACY, under the 
' afflatus or inspiration of the Spirit of Goa,^ — But where has he 
shewn ' the express testimony of the /'7/et' several Evangelists, that 

* Christ was conveyed in a vision } ' He cannot shew, that even 
OTZPof the turee has once used any such expression, or even the least 
insinuation about a vision on that occasion. Though the exprts- 
6 ions of P'.zeltie' and St. Jok)i relate to R 'vela f ions received iyt thezca^ 
cfvisioii f yet that due?s aot prove that all similar expre-sion^ 

vvhereiii 



188 

tamper or Disfraction, which mav leav<i 
room to hope that another Cause might 

reasonably 

for, notwithstaiulfng the plain testimony of the Evans^elists 
above mentioned concerning the Agency of the Dexil and 

Satai^i 

^'herein the Spirit is said to Lift up, or faJieaway, must necessarily 
be understood as visions. If hisarsrument proved Siuy thing at all, 
it would prove too much. Let us suppose it for once to be per- 
fectly conclusive, and apply it to that text in the Acts of the 
Apostles, where we read, that — ^ the Spirit of the Lord caught 

* aivaii P/iili:j^* and afteru ards that he was found at Azolus : shall 
fCe say then (to argue like our critic) that — ' this passage of Scrip' 

• ture is to be vnderstood as a history, not of a fact, but of a vision ? p. 
64; and that it appears **/r^7?i the express testimony'' of the 
text (though the text contains not a single word about a visiok, 
FRANCE, or ECSTACY, auv morc than the texts of the three Evange^ 
Tistsdo about the supposed vision of Chiist) that Philip was cou'^ 
tej/ec/in a VISION, that is, his removal was " not REALn^fd corpo- 
** REAL, but SPIRITUAL and MENTAL 07?/^ ?" p. 60, notwithstanding 
that the t^xt afterwards asserts it as a fact, that he was found at 
AzOTUS? The circumstances of thi- transaction necessaril}' oblige us 
to understand, that the operation of the Spirit upon Philii:, ^hen 
^* he was caught away, was not visionary, but real ; and it will 
appear opon further examination, that a similar necessity of literaj 
interpretation is equally included in the circumstances of the other 
case also. ~ ow ** if the Spirit of the Lord^^ really *' caught azvap 
^ f hilip'" from the sight of the ennuch in the desert, and left him at 
Azotus, there is no absurdity in supposing that our Lord himself 
might also really be ** led^^ by (or in) ** the Spirit into the 
*■' •wilderness j^' and that the history must necessarily be so under- 
stood, will, I trust, be hereafter shewn. That it was no unusual 
thing for the Prophets of God to be actually " led '* — ** carried" — 
©r '^ caught aicay^^^ by — orm — the Spirit, is manifest from, the ap- 
ppehension of such a carrying by the Spirit j expressed by the gene- 
rous 



189 

reasonably be assigned. And as the 
example also shews us, that Devils 

have 

Satan in that temptation;* yet our author is pleased t^ 

assert, that it " is to be understood as a history , nof of m 

'' fact, 

rous and faithful Obadiahf governor of king Akab^s house, when £//- 
jah required him to acquaint his master where he might find hin^ 
1 Kings" xviii. 12. and the o-pmion of Obadiah, with respect to the 
Irue meaning of such expressions, is certainly to be preferred before 
the sentiments of the author of the *' Inquinj,^^ &c. or perhaps than 
the opinion of any other man whatever, because Obadiah was not 
only personally acquainted with Elijah , bat also with a great many 
other 'Prophets of the Lord, having himself preserved the lives of moj'e 
than one hundred of them, b^' hiding and maintaining them in caves, 
so that he could not be unacquainted with the occasional effects of 
the Holy Spirit upon Prophets ; and therefore we may fairly con- 
clude, that his apprehension of the Spirit's removing or carrying 
the Prophets to a different place, was not without just foundation or 
Example, or at least not without probabilitj-, especially as we read, 
that Elijah was at last actually taken azvay in a miraculous manner, 
which was equally attributed to ** the Spirit of the Lord " by the sous 
of the Prophets at Jericho — " lest peradvcnture " (said they) " the 
** Spirit of the Lord hath taken him up, and cast him uponso7ne 
** mountain, or into soyne valley, ^^ (2 Kings ii. 16.) And thej'- can- 
not surely be supposed to mean, thsit the Spirit of the Lord had taken 
him up in a mere trance or vision. 

* As that he was ' led up of the Spirit into the wilderness, to hs 
tempted of the Devii, (in which the Agency oi the Spirit, and the 
Agency of the Devil, are clearly distinguished). Tliat Jesus said 
unto him (the Devil) * Get thee hence, Satan : — and that — * then. 
' THE Devil' (N. B. the appellations ^\//fl« and the Dt'tvV are mani- 
festly applied to the same wicked Being) * leaveth him,^ &c. Matth. 
iv. 1 — 11. * And immediateL) the Spirit driveth him (Jesus) into 
^ fhe xcilderTtess.* * And he was there in the wilderness forty day* 

' 1 FMn EJD 



100 

1 

have ho power to enter Brutes without 

■ r 

express Permission of the Creato^^ 

let 

** fact^ hut of K VISION. As such '* (says he) " the wri" 
^'^ ters of the Gospel expressly represent it" (by 

which., 

* TEMPTED OF Satan, and was tvitk the wild beasts/ &c. Mark i, 
12, 13. whereby the n^ality of our Lord's being driven by the Spirit 
INTO T«E WILDERNESS is manifest: for though the Author of the 
Inquiry asserts in pages 47 and 48, that " it appears, by coynpar- 
* ing the s("ceral Ezangelisfs iofn; father, that Christ had but just left the 
** hanls r/JoRDAN, and therefore was still in the wilderness, at 
** the very time h^ is said to have been led into //," &c. yet that part 
of the wild'^rness where John baptized ceased in effect, thou,a:h not 
in natWy to be a 'joilderness, whilst it was the place of public resoi>t 
for all " Jerusalem, and all Jud'^n, and all th' region round about 
** Jordan,''^ (Mat. iii. 5. Mark i. 5.) and therefore, even suppos- 
ing it true that Chiist ** zvas still in the wildernpss at the very tirae 
•* he is said to have been led- into it,'* we must necessarily understand 
that he was led to some moj'e solitary part of the wilderness thaa 
that which had been for some time before the place of public 
resort for the whole nation, for other vise he could not well be said 
to be " there, in the zvilderncss^^ — *^ zcitk the it'ild beasts, ^^ But whea 
€ur author wrote the above assertion, that Christ" zvas )stitl in 
** the zvilderness,^^ &c. (notwithstanding that the Evangelist Luke 
assures us that he returnpd from Jordan U7rer^£\^£v aTrorou lo^^avou) 
he seems to have forgot that the word rHurn (or u7rorp£?£y) implies 
a going back to some^-^ther place from zjohence he had lately corne, and 
is used in that sense about thirty-four times in the New Testament 
without a single exception j so that it is much more prudent to 
believe the plain testimony of the Evangelist, that Christ" return- 
" ed f-orti Jordan,*'' that \s,fro7n the place where Ire was baptized, 
to some other place j or, at least, was on his way to some other 
place ; than to believe the contrary assertion of this writer, that 
he ** ztjas still in the zvildemess at the very tim'e he is said to have been 
^ ted into it.*' 



101 

fet US, by a comparative consideration 
of the contrary nature of our own 

bodies^ 

which, it seems, this learned author is so far blinded by 
Bypothesis^ as to forget the true meaning of the word 
expressly; for not one of the writei's , ,of the Gospel 
have EXPRESSED the least idea about a vision in that 
particular case ; and yet he asserts, that they express- 
ly represent it) " without leaving us 'V(says he) \" as the 
** sacred penmen, have bten thought to do in other install^ 
** ceSy to collect it from the nature and circumstances of 
*f the relation^ '^hey " likewise (continues he) *' repre- 
^^ SENT THIS vision" (he must mean this vision" 
©f his own irnagination — this visio/N of a vision; for 
the Evangelists cannot justly be charged with any such 
uepresentation) *' not as Diabolical, but Di- 
vine; ascribing it'* (says he) ^' to the Spirit of 
God." ('" An Inquiry," (^c. p. 64*, 65.) Now what 
shall we say to the assertions of this writer, when we turn 
to the authority of the Evangelists themselves, and fihd^ 
that they are so far from ascribing any such supposed 
VISION of a temptation to the Spirit of God, that they 
expressly mention the Devil or Satan 2iS the tempter; and^^ 
do not express or represent a single word about a vision 
in that particular case : nevertheless, our Commentator 
boldly adds — " So that to all the other argumaits urged 
*' above^* (says he) '^ we may add ( cchat wt' hclcre prb- 
^* mised to produce) the authority of the Evan- 
"gehsts'' (whom he most notoriously contradicts) 
^ • ** and 






192 

bodies, learn to be continually upon 
our guard against the devices and insti- 
gations 

^^ andriiE express Letter of the Text" (which 
as notoriously contradicts him) ^^ in confutation** (says 
he) " oj those, who misconstrue Chri6fs ten.ptatio7i, either 
*^ as an outward transaction^ or as an illusion q/ SafanS^ 
Inquiry, &c. p. 65. See also his proposition, p. 36.-^ 
^^ that all the Evangelists, who have mentioned this affair^ 
*' ^0, IN exprlsstehms, affirm^ that it passed spiri- 
" tually and in vision, f/'/^'^ 27 was a^ ideal or 
*'■ mental representation y and consequently could 
*' not be an outward transaction/' Now, *^ If such a 
** method of explaining IScripture'* (as he hi msolt cen- 
sures others in, p. 2t72, of his tl>say on the Demoniacks, 
&c.) *• he allowed, language can be of no use !^ 

He may think it a generous action, perhaps, to excuse ^^ 
o\ endeavour to excuipatea^a Adversary (and more espe- 
cially such an inveterate Adversary as Satan /dmself^y ^ 

from' 

5^ The author of the Inquiry, &c. in p 3. objects, that if the 
Eva,ngei7cal i.istory of c^ir LnrcPs 1 emptation is to he understood as' tt' 
narrative op real facts, &c. ** it is wuuiirbLe to /A." sagacity and 
** poiiicY Cff the Evil Spir^t,''^ &g. — Now this would certainly be a 
good argument, if we could suppose that the Evil Spirit is prompt- 
ed by no other Principles of Action thdni sagacity and policy^ 
but, alas ! he yielded himself a Suivf (as frail men do) to Principles 
very opposite to sagacity and policy, or he would surely have 
** kept his\^nrst estate j'^ and iiave still remained (as originally created)- 
^ t^'Jjfgd ^ Light ! " And therefi^re witli^ respect to the parti- 

&A99 



193 

gations of our spiritual Enemies, al- 
ways remembering, that they need no 

such 

irom the most baneful and malicwus attempt that \va» 
ever made against the happiness of mankind 1 But this 
generosity (or whatever else it may he called) to ihr 
Enemy ^ is productive of consequences which the learned 
author (had he been aware of them) would not, perhaps^ 
be willing to adopt: for his doctrine of Satan's ilf- 
NOCENCE IN THIS MATTER (viz. that " there lias np 
^* real 'pT'Csenee or agency of Satan on this occasion^ 
p. 63. — that " the Devil xi^as not jxallt/ and personalis 
present iciih Cjirist, hat only in wental representee 
tion ; and cansecjuently could act no part in this whole 
^* transaction,'' p. 62. and that the Evangelists ** repre- 
"*' sent this vision/' * [as he is pleased to call it] *' not 

'' as 

culnr circimT^aiTces of Christ's temptatmn EXpRr-ssiY rscribrd to 
the Devil, or Satan, by tliree Evangelists, we maj' reasona'fly 
coiK'lucle, tbatour Spiritval Adi'ersary was prompted to thatuneqiuil 
contest with Christ by the same predominant Principles of Evil 
{viz. Pride, E*jvy, and FAisFwooD) that originally occa$ioD«"d 
his Fall from God ; but now occasioned a much more iT.ortifyin^ 
abasement to'Satnnionl Pride and Enry — « Defeat hy Man ! — evea 
by '* the seed of Me^ (deluded and much injured) " Wcman /" 

* — * We liavc af; little reason to affirm, from the style of the GosprI 

* writers, and the manner of their expressions, that Ckrisfs ti;mp- 

* tations are onlj^' ** tha histnnj of a vision,^' as we have (o affirm, 

* that our Lord's restoring the lame to their feet, the blind to their 

* ¥iight, the lepers to their cleanness, the diseased to health, and 

* the dead to life ,w as likewise all the history of what was transacted 



■4i 



* 4ft 



C G 



m 

such express Permission from God to 
enter the Hii^nxan Boclv ; or rather, 

that 

^' as DiAEOLiCAi,, hut DIVINE; ascribing it to tht 
" Spirit ^0/ God/' p. 65. (This doctrine, I say, of 
Satan's .i,n n. o c e n g e, not only deprives Ch rist, " thti_ 
*' Son of I\j[an/' oftiiat actual triumph and victory, 
\vlijch he gained in his Hu^ian Nature (for the Rcs-s^ 
toration^ot3/r/7//Jw(iJ over the temptations of " the Prince 
" of this liorld ; but it also necessarily implies, that God 
himself v.as the tempter; whieh, if liOt downright blas- 
phem}^, is at least a doctiinc which is kxpjiessly contra- 
dicted in Scripture — for there we read, that " God cannot 
" he tcinpted o/;Eii/, neither tempteth he any 
*^ Man/' (James i. 13.) And tliough there arc several 
passages of Scripture wherein Gof/is said to tempt,* }et 

they 

* in a vision : or that the whole Gospel account of what our Lord 

* did upon earth is no more than the hiitor}'^ of so many visions ; 

* an account of what he saw,' *' in spiritual raptures ^ by a prophe^ck 
** afrlcdus and inspiration,''^ 



ti 



* Hui, quantam fenestram ad nequitiam patefeccris !' 

See \).55, of a little Tract p^intedTin 1762, intituled, " Christ's- 
** Temptations real Facts ; or, a Defence of the Evangelical Historv ; 

shewing, that our'Lord's temptations may be fairly and rea- 
*' sonably understood, a^ a narraHve of whstwas really trah*act- 
** ed," &c. wiierein the reader will find many sensible and learned 
remarks in confutation of the novel doctrine piopagatcd by tli« 
Author of the Inquiry, 

* As for instance, we read in Genesis xxii. 1. — that ** God did 

*' TEMPT 



thftt tjJbfl has aTreadjr lodged the Power 
^i'p'ermilUifig or i^esisling them, entirely 

in 

l^eyave all dearly to be,un(lefs.tdod'in adifTerent sense 
i|-pm the tempting, mentioned by (ho Apostle James, which 
j^a^ fifj tempting^ or being tempted, oi Evil, apparently 
mijaning a temptation to Si'^ .^ : And in other passages^ 

where 

•' TEM?TAbrcJtamy\^ Si.c^.when.he ordered him to. offer up his, Ofily 
■»oh'f6r "a burnt-offering. ^Yet this was not. a temptation to siji.j: fo^ 
iven if the command had been actually executed, the Patriarcl^ 
wbiiUl not have ginned; but, on. the contrarj^, wo.uld have been. 
.justified 01/ his faith in hiai that cpmmanded, \vh(tm he kne^\; to be 
i^e Creator r and Lord o/* Life, and therefore the only r.iglitful diSi«* 
poser of Life in all crcatnres : but as the comiBanJ was revoke^ 
Ttist in so critical a time, as to demonstrate the Patriarch's readiness 

o ^ . ■ • / .;-:■ J ._•';'•• i «'!>••. ■ ■■■"',■; 

to obey, a.ad vet to save the life, of his son, the^coasmand was sol 
iixv from being a tei^iptatioji tp^ sin, that it was not (on the part o£ 
the righteous- Lord who cmnmanded J even a t^'O^pf^tf^ fj^^^iiL^ 
feeca'use the event shewed, that the command vv^iSvtJQt giveu 'Witli^ 
any such intcniinn, but merely to prove . the Pati;iaig.ii"*s-/cii/i a.nd- 
e')edienc(\ The sameHebiew root nOj here Yewder&d did tempt , is. 
ft-equently ivied in other passages of Scripture, where j t.necessarily 
signifies to pro-Jt^ or ^ ;•/,', as in Exod. xvi. 4. ^^ that I may rKosiSi 
* them ' (13pj>?) *' ich-jther they will widk i/i my law or fio,^^ And iiT 
Detit.vhl. 16. — that' he might ?v.ow^thee HJ'Xj^) '^ to do tliee goodJ* . 
&c.' See also Judges vi. 39. Psa.. xxvi. 2. &wC. 

- ' » r ■ • ■ 

; • : » •) [■ . ; i 

* There is an expr-ession, however, , in 2 .Sam> xxiv. 1. which, 
without a further explanation, would be very difficult to be recon- ■. 
ciled witli the text above cited from the Apostle James, that 
^* God carinot is tempted of Li-i/y net! her tempteth he any Man ;" for 
the text in Saftiuel seems at tirst sight to imply a t^mplation to si^t . 
by Ui« Almighty. And again, the' anger of ih<: Lord -joas kindled 

against 



W6 

in the Human Breast ; since we are 
by Nature continually liable to receive 

the 

where the latter (or indeed any spiriiual iiifiirente of 
Evil whatever) is to be understood, the Evil Spirit, or 
Teal Agent in the Evil, is generally mentioned ; and in 
that case the Agency cannot be *• ascribed to the Spirit of 



0g(iinst Itrael : and he moted David against them^ to. say, *^ Go, 
'* KUMBER IsiiAF-L and JuDAH/'^as if God himself had moved David 
to sin asrainst Israel, which might stcm to give countenance to th^- 
doctrine of the Author of the *' Inquiry into the Nature and Design 
•* afChrist^s Temptation y^^ viz. that it is represented, ** not as di abo- 
** LTCAL, but DIVINE, ascribing it to the Spirit of God j^^ — and that 
** there zvas7io rral Presence or Agency o/" Satan on this occasion,^'' 
p. 63. 65. But we are happily relieved from the difficulty by 
further information in another text concerning the real Agent iit 
that temptation or moving of D^u/rf ; for we read in 1 Chroii. 
Xxi. T. that — ** STatan stood up against Tsraeljand provoked David^ 
(or MOVED Dovidy for the same Hebrew word [nD*T] is used in both 
texts) ** to number Israel ;^^ and therefore, when tiiis text is com- 
pared with the former, wherein it is said that God moved David,, 
we nnist necessarify understand, that the moving of David wa» 
indeed supernatural and spiritual, but that the real Agent 
fcs the Action was Evil J was the spiritual Enemy (Satan) acting 
hy God's Permission, as a just judgment against Israel, and also 
against David himself^ who at that time was probably so much, 
elated by his temporal prosperily and successes, as to forget that 
his absolute dependence ought to be upon God, and not upon the 
Number of his subjects; and certain it is, that he was otf his guard 
and neglected that uecessaiy vigilance over his thoughts and- 
Mciions, which God Requires of all men ; for others i^e he wouldi 
^ave resisted the evil suggestion of Satan, whereas his yielding 
to it occasioned th« imputation of sin.. 

■ « God;' 



197 

the Inspiration of the Devil and fits 

Angels as a *^ Principle of Action j* 

' if 

God,'\ without gross absqrdityy at least, if not blasphemy J 
even though the Spirit be expressly dieGlared to be 
^^ from the Lord,'^ as in the case of Saul related in 1 Sam. 
xvi. I^. where we read that '^ an Ex il Spirit from Tiirn 
^ Lord troubled km/' 

Now this expression, if we regard the literal meaning 
.of it, clearly implies, not only, that tbe Evil Spirit cancLe 
by the Permission of Gob (as it was *^ an Evil Spirit 
" FROM THE Lord") but also that the said Evil Spdril 
was really ** the Agent'* which troubled Saul. 

The same ingenious writer has attempted to set asid# 
the literal meaning of this text also, by attributing Saul** 
disorder to *' a deep melancholi//' meaning thereby a mere 
natural disorder^ witfiout any supernatural spiritual in^ 
Jluencc (tor if he admitted the latter as the cause ofSauV^ 
melancholy,, he must necessarily give up his whole hypo* 
thesis) but the futility of such a supposition shall be clearly 
shewn hereafter in a separate Tract on the case of Saul^ 
as I have already extended this note to a most unpri ceden* 
ted length ; but as the *^ Law of Nature/' and *' the Prin* 
*' clples of Action in Man/' cannot be understood with- 
out a competent knowledge of those Spiritual Biings, witht 
which the minds of men are liable to be influenced, I w^ 
«blic;ed to take some notice of such contradictions to my 

geiKTiii 



1S8 

}f, we ^ ' ecj^^he \ nev^ssary Resist anew 

coii;^U^^iiRie4 i'^ the Scriptures; arid 
cpnseniientlv, that they already have 
Permission from God to enter all Hii- 
tnmx Beitigs^ I mean all tliose that ar^ 
ca|)aB!(3*bf discerniri^ij l)etween Good 
g.nd I^vJIf:^^\y(X,^h^.iOK)t reject the Evil as 
they ong^ht, according: to that Divm& 
Jinot^Iedge uhich we inherit from our 
first Parents f ' ■ 

This Peculiarity in our JS^afure is. 
therefore apparently the reason why 
Spir^i-ud .idvprsaries are permitted; b^/* 
tlie Ahnighty to approach jMimkindi 
though they haye no ^i\ch genei^a I- 
Permission wiih respect to the rest of 

general doctrine, as had beea previously published by the 
ingenious Authoi" of tlie E-'isaij Ou Dcmoniacks ;. for I must 
acknowledge, that I was not a\Yare of them,- until my 
Tract 'was not o\)\y Jinibhed (as I thought) and sent to 
the press, but was also more than^ halt i.rinted ; and- 
therefore 1 h.-pe my readers will excuse tlie irregularity 
of tacking fo long, a aotc to so suuUl a Tract- 

tlie 



109 

the animal Creation, Bat Man took 
the Knowledge of Good and Evil upoiV 
himielf; contrary to the express com- 
mands of God, as 'I have before re- 
marked;^ and therefore we ' have no 
rightx to muiuiiur at the Permission 
which God has granted to ^^ the Devf^ 
^H and his .^ngels^'^' 'to tske possession^ 
of all unguarded Souls, Vv hich unhap- 
pily yield to their suggestions and^ 
temotatiohs^ Kvithout rtei^lance or ' 
repentance ;> aiid more especially AVb " 
hav^e no right to murmur (I saK^) at 
this Pe7missiony'i(\\econsidev that G'6'd 
has given us fair warning of' bur 'con- 
tinual danger ' and warfare . wilh the 
PrincipdUlies and Potters of Ddrknei^j 
as the Holy Scriptures plainly inform 
us, that v/e are continuaUv hable to' 
Satanical influence ; and that the^ 
Devil will get an advantage ov(^r "us, ' 
if we do not resist him as we o^utj-fit !' 
— In this necessary Resislarice, and tlie 

objects 



vs. 



200 

objects of it, ccjnsist the priricipaV excr- 
che of that assumed Knowledge of Good 
and Evil, for which we are accountable ; 
y\z, we know Evil from Good, and con- 
sequently knovv when we ought /c) resist; 
but if we do not resist, then we have 
chosen the Evil, and (in whatsoever 
nitode the Evil is manifest) have given 
Advantage to the DeviL and submit 
ourselves to his Bondage. The Choice 
therefore, which is set l3efore us, 
amountstothis — Whether we will chuse 
" Itie Kingdom of Gody and his Rightc- 
** ousnesSy" (Mat. vi. 33,) and chear- 
fully assent (as the dignity of Human 
Kature requires) to that '' perfect Law 
*' of Liberty y' v hich Christ has tender- 
ed to us {or the regulation of our con-' 
duct towards all Mankmd, as well as 
for Selfpreservaiioft ? or — Whether 
we rather preier the Empire of Satan, 
the spiritual Enemy, tor the sake of 
those temporal gratiiications and vile 

indul- 



indulgences, by which he holds Men in 
Bondage, through their carnal affec- 
tions, till they become personal Ene- 
mies, even to themselves ! 

The assumed Principle of ^^ knowing 
^^ Good and jBr;///' will undoubtedly in- 
duce all Mankind most readily to chuse 
*^ the Kingdom of God, and his Righte- 
'' onsnessf (Mat. vi. 33.) but this' 
is not a Choice to be made merely 
once in our lives, but to be conlinualhj 
maintained, or the prudent Choice will 
ayail nothing ! Are not Men in gene- ' 
ral bound by a solemn oath in the out- 
ward rite of Water-Baptism, thus to 
maintain that prudent Choice which 
they publicly profess? And yet how 
little do their \ practices in general 
correspond with such a resolution !^ 
Surely, ^^ the Mammon of Unrighteous- 
^' ness/' (Luke xvi. 9.) '' the Prince 
^^ of this World,'' that htid been ^' east 

D d '' out;' 



202 

^^ out^' {John xii. 31.) " the Principa-^ 
^\ lilies. Powers, and Rulers of the 
'[ Darkness of this World, (not Flesh 
^' AND Blood)'', with whom we have 
to WRESTLE, do apparently prevail over 
a qreat multitude in everv rank of life ! 
For, '' this is the Condemnation, that 
^^ Light is come into the World, and 
*' Men loved Darkness rather than 
*' Light/' (a lamentable Choice! a 
shameful prostitution of the Knowledge 
of Good and Evil! but the Apostle 
assigns the reason) *^ because,'' (saj^s 
Ke) '' their Deeds were evil. For 
""[^every one that doelh Evil, hateth the 
*V Light, neither cometh to the Light^ 
^\lest his Deeds should be reproved. 
^' But he that doeth the Truth, cometh 
^'\to the Light, iJiat his Deeds may 
*' be made manifest, that they arc 
^\ wrought m God/' (John iii. 19- to 
2L) Let us therefore be upon our 
guards and '' put on the whole Armour 

'' of 



^03 



^^ of God, that (we) maybe able to stand 
'' against the Wiles of the Devil." 
(Ephes. yi. 11.) 

But though Human Nature is thus 
Mable to the Influence of " the Devil 
^^ and his Angels ^ let us remember 
at the same time for our comfort, that 
it is equally capable of being actuated * 
by Divine Inspiration ; and that 
Mankind (in the glorious Freedom of 
the Gospel) are equally left to their 
Choice for the admission of that su- 
preme Good, '' THE Gift of the 
'' Holy Ghost/' to regulate their 
Principles of Action in all cases, as they 
are for the admission of the contrary 
Spirit, '^ the Priizce of Darkness !'' For 
iJie Promises of Christ relating to that 
heavenly Gift are clear and absolute^ 

* Sec the motto in the Title page of this Book. " For 
** as many as are led (or actuated, ccyourccij) hj/ t/iq 
^* Spirit of God:, thefj artth Svns ofGody^'kc, 

and 



204 

-and are tendered to all Mankind with- 
out exception, that they may exercise 
their natural Knowledge of Good and 
Evil, in chusing, accepting, and con- 
tinually CLAIMING them, if they really 
prefer '' the Kingdom of God '' to ^' the 
Kingdom of this fForldT Here is true 
Freedom ! a Charter of inestimable 
Privileges! '' Ask, and it shall be given 
'' YOU ; SEEK, and ye shall find; knocks 
•* and it shall be opened unto your &c* 
(Mat. vii. 7-) And again, '' All things 
xs:hatsoever ye shall ask in Prayer, be-^ 
lieving.ye shall receive J' (Mat. xxi. 22. 
and Mark xi. 24.) And alter these ge- 
neral promises, our Lord appealed to 
the common Sense of his hearers con- 
cerning the efficacy of a son's request to 
a natural Father, to obtain things that 
are necessary for him ; and concludes 
thereupon — '' If ye then being evil, 
*^ know how to give good Gifts to your 
" Children: how much more shall 

^' your 



205 

^ your heavenly Father give The HolV 
^' Spirit to them that ask him?'' 
(Luke xi. 9. to 13.) So that every Man^ 
who devoutly, and with due Faith^. 
€laims that glorious Gift according to 
the Prom/5^, and with such a disposition? 
of mind as the Scriptures require, will 
undoubtedly receive it, ^^for he is faith" 
^^ ful that promised^'' Heb. x. 23. 

I am well aware how uncommon it is^ 
to introduce these religious topicks into^ 
Tracts of Lawy but as the Divine Influ- 
ence of THE Holy Spirit upon Man- 
kind may certainl}^ be esteemed the su- 
preme '^ Principle of Action in Manr 
I am obliged, by the nature of my sub- 
ject, to cite some testimonies concerning 
the general effect of that heavenly Gift> 
to which all Mankind are entitled : for. 
such is the compound JsPalure of Man^ 
that Enquiries concerning " Human 
'^ Nature^' and the Frinciples of Hu- 

*' man 



*' man Actions, '' cannot be fairlv and 
usetuliv defined, without a careful exa* 
mination of this Human Claim to Divine 
Inspiration ; nor indeed without a 
earefal warning also against that very 
opposite and foreign Spirilital Influence^ 
which is equally liable to alter Human 
^''aiure, and become '^ the Principle of 
^^ Action;"' Avhich I hope I have al- 
read}^ sufficiently proved from Scripture. 
And theretbre with respect to the for- 
mer, viz. the inestimable Claim to Divine 
Inspiration which we hold in Christ, it 
is proper to be remarked, that the pecu- 
Har and necessary Effect of that glori- 
ous and heavenly Gift, is a total change 
in the Nature of Man (from his fallen 
State, before described, to '' A new 
" Creature") by a Regeneration or 
Ne-w Birth through the Spirit; to 
which God has also been pleased to an- 
nex (as necessary on our first puhlisc 
Admission to the Claims and Privileges 

of 



of- the Gospel) an out'^ard visible Sign 
also, or typical Washing with TVater ; * 
hy which we bear a public or outward 
testimony of that true Faiths which 
alone can qualify our claim to the pro- 
jcnise. 

Thus Man, through the privileges of 
the Gospel, may become '^ A NEW 

• u Y^yiiy — Verily^ I say xiiXto thce^^ (said our Lord 
to the Jewish Ruler, Nicodemus) *' Ei'Cf/^f « il/fl'w ht 
^ bom q/* Water and of tut. Spirit, he ca?mot enter 
*^ into the Kingdom of God J' John iii.il. Here are two 
distinct articles expressly mentioned by our Lord, as ne- 
cessary to salvation, viz. 1st. Water^ by which we out- 
wardly profess our Faith, "m the Nanie of the Father^ 
^ and of the Son, and of the Holy Ghost/* upon oui' 
first admission into Christ's church ; for tliat is the Form 
of Baptism afterwards expressly ordained by Christ him- 
self. (INIatt. xxviii. ip.) And 2dly, the Holy Spirit^ 
v;hich we claim of 4 he Father ^ in the name and through 
the merits of the Son ; so that Faith in all the Three 
Divine Persons is undoubtedly ne^cessary to constitute 
that Spiritual Regeneration y without which no Man can 
enter mio the Kingdom of God ; and as Faith therefore 
must precede, we may clearly perceive the reason why 
Water (the outward sign of initiation to the public 
profession of that necessary Faith) is first mentioned. 

Creature/' 



^08 

Creature/' (2 Cor. v. 17.) and may 
partake even of the Divine Nature^ 
if his own earnest and sincere endea- 
vours are not wanting ; for the Apostle 
Peter has expressly declared, that thisf 
is one of the effects of our Lord's most 
gracious promises. ^^ Grace and Peace 
*^ be rnnlliplied vnto you'' (said the 
Apostle) *^ through the Knoidedge of 
God ando/JE^vs our Lord, accord^ 
i?ig as his Divine Pov^er hath given 
unto us ail things that (pertain) wito 
Lijeand Godliness, throvghlhe Kfww- 
ledge of him that hath called us TO 
Glory and Virtue; whereby are 
given unto us exceeding great and 
precious Promises; that by these ye 
might be PARTAKERS ^^Ae DL 
-' VINE NATURE (/V^ cm xbIgv 
'' ym^aQz QEIJ2 KOIJVnjYOI 
^^ ^Y2EP.2) having escaped the Cor-^ 
'^ ruption that is in the f For Id throvgh 
\' Lustr (2 Pet. i. 2. to 4) 

Hence 



it 

u 



209 

Hence the Dignity and Superiority 
mi Man over the rest of the visible 
Creation is ni-aiii-iest ] We not only pos- 
i;es?, bv naivral Inheintance from our 
first Parents, a Divine Attribute (as 
I have ah^eadv slievv n in the former part 
x3f this IVact) viz, the Knowledge of 
Good and Evil ; but also, by a right use 
oi' that Knoxledoc, in cii using and pre- 
ferring the Good, and in rejecting 
and resisting the Evil, we are capable 
also {through Christ) of partakino 
-"' even ef the DiviNE Nature ;" st> 
that if Ave consider this most extraordi- 
nary Privilege, which is tendered to us 
on the one hand, and that deplorable 
i'ondition on tlie other hand, which we 
shall probably fall into, if we neglect it 
(viz. the partaking of ^Ae Diabolical Ka- 
lure by the ins[)iration of the jyevil and 
his Angels ; to which, as I have already 
shewn, we are continually liable, if we 
do not watch, and resist) ; it must be 

E e evident 



210 

evident that Man is either the inost 
glorious, or the most miserable /And bast 
of all other Creatures! 

Surely the eonsideratioii of these 
things onght to humble the pride of those 
inconsiderate persons, who, on account 
of mere temporal honours, and worldly 
})Ossessions, are so lifted up above their 
brethren, as to forget that they have no 
natural Precedency ; but expect that the 
multitude of inferiors in fortune should 
implicitly submit to the will of the 
worldly superior, in all things ; and 
who also seem to lose all sympathetick 
concern, all sense of fellow-feeling for 
the wants and sufferings of their poor 
dependants, as if the}^ sprung from a 
different Stock, and were not of equal 
Dignity in the Sight of God ! 

^ But, alas. Pride is a Principle of 
^4^tion, which occasioned the Fall even 

0/ 



2fl 

"^^ Satan hifuself,^ and oi his Aagelsy 
and is equally peroiGioiis to Human JVa- 
tiire ; for it renders Mankind more 
liable to forfeit that giorwus hiherhj^ 
those ineBtimahh Privileges, Avhic 1 
have before described, than any other 
vice ! And the reason is plain; for the 
PROUD Man, of all others, ismosthabie 
to neglect that '' Royal Law/' which 
I have ah^adv mentioned — that 
Golden Rule, by which their notions 
of political government, and their be- 

'^' 1 Tim. \\\. 6. *' Lest being proui>, lie fall hit 6 
^' the Condemnation (or Judgment) of the Devil/' That 
is, {s'ciy s n.n b\dCominent?iioY) bjj means o/' pride and 
High-nnndedness becast into Ilellfire, in manner as the 
Devil ?6'; by which,'' to my seeming (says he) it is^ 
'' plain 'ijchat the sin of the Devils was, ?ia?neli/,an am" 
*' bit ions affecting, aspiring unto, and arrogating Divr- 
" NiTY to themselves, not content with their oxen condi" 
^'^ tion ; nnto which I'cry sin the Devil afternards, hij 
** the serpent, tcmpied Eve : ministers being young men, 
" and young schollars" (continues this writer). ** Z*// 
"' P R HIS u M PT I o X AND P Ri D E, are in no small danger 
*^ of eternal destruction,'' Complete Christian Dictonar/ 
{](i55.) p. 138. 

haviour 



212 

liavioiir to all Mankind, ought to hr 
regulated ; for if he was not guilty of 
this neglect^ he would necessarily cease 
to be PROUD^ he w^ould cease to be tin^ 
charitable ; he would cease to be an 
Advocate for arbitrary Power, either 
in political Despotism, or in domestic 
Slavery, both of which now unhappily 
prevail almost throughout the whole 
world ! for even the enlightened English 
J^^ation is no longer qualified to censure 
the unnatural Oppression of the Peasan- 
try and lower orders of people in Russia, 
Poland, France, some Parts o{ Germany 
and in many other States, which are 
commonly called Christian; since the 
English Government have publicly 
favoured, and do continue to encourage 
the most abominable Oppressions thai 
ever disgraced Manldnd ; I mean th^ 
African Slavery in the British 
Colonies ! LettheiVdvocates for these 
Oppressions seriously and carefully con- 



213 

Bider the Dignity and Equality of Hu- 
31AN Nature, which I have described, 
as well as their own State of Proba- 
tion in this Hfe, and the Forfeiture of 
inestimable Privileges to which they arer 
continually liable, and I trust they will 
become sensible of their danger ! 

But, alas, there are many other causes 
of failure, which tend to deprive Man- 
kind of that glorious and eternal Digm- 
lify for which all Men should be can- 
£lidates : for besides the ordinary temp- 
tations of worldly Pleasures,"^ which 
draw the bulk of Mankind from con- 
sidering the true means of obtaining the 
glorious promises of the Gospel, how 
often are the minds of Men puffed up 
-with Self' sufficiency, and the Pride of 
Human Learning, and too often even 

* " This is the Condemnation^ that Light is come 
'** into the world, and IMcn loved Darkness rather than 
** Li^ht, because their deeds xvere Evil J' Jvhn iii. 1.9. 

Willi 



214 

with Spiritual Pride, vvherebv they- 
siiiTer themselves to be perverted 
through the deceitfuhiess even of their 
own scpiiistry ! 

How can such Men avail themselves^ 
of the glorious Promise of DiviNE In- 
spiration, as ''a Principle of Action,'' 
if they forai to liiemeeives a Mode of 
beUevins:, which is totaUv different from 
^' the Faiih once delivered to the Saints ^'' 

Perliaps they will say — '^ IFe do ask 
** the assistance of God's Holy Spirit, 
^^ and have as good a Eight as others to 
*' suppose that God^s Promise is fulfilled 
^' in lis : '' nevertheless thev must allow^ 
that Faith is necessary for those who 
ASK ; and how can Men be said to have 
the NECESSARY Faitii, who form ta 
themselves notions of God's Holy Spi- 
rit, which are totallv inconsistent with 

the Divine Nature I 

FIOvT 



4C 



215 

How can we conceive that '^ the Spi- 
rit OF Glory and of God '' ( I Pet. 
iv. 14.) " resielh upon'' those who 
esteem that glorious and " Eternal 
*' SpirW {lleh. ix. 14.) no otherwise 
than as a created Beiiigy and a mere 
minisleri:ig Spirit ; and v^ ho refuse to 
join in that excellent Form of Prayer, 
the Litany of the Church of England, 
merely because the Holy Ghost i^; 
therein addressed as God ? Is not this 
^to do '' despite unto THE Spirit of 
'' Grace r' (IIeb.x-29.) 

These Men may pray for the HoLY 
Spirit, indeed ; but, with such erroneous 
conceptions of that Glorious Gift, ii 
is impossible that they should PtECEiVE 
that eternal '' Spirit of Truth,'' till 
they have sincerely repented of their 
horrid blasphemies, and humbled their 
.own haughty Spirits to receive the plain 
information of the Scriptures ; for if our 

Belief 



21(3 

Belief in th? Holy Trinity were seib 
aside, the greatest part of those sacred 
Writinofs would become utterlv luiin- 
teilioible to us; because thev must, in 
that case, seem to contain the grossest 
contradictions, as there are passages 
which, without that necessary doctrine, 
would surely appear inconslsient with 

' grammar and common sense ! The doc- 
trine of the Holy Trinity is expressed 
in the x\rticles and Liturgrv of tii^ 
Church of England in such guarded 
terms, as cannot easily be misconstrued 
and perverted ; and though a certain set 
of men may pretend to found their ob- 
jections to the Church of England on 
some other Articles of less moment, yet 
I am thoroughly persuaded, that the said 
guarded Terms, concerning thai ONE ne- 

. cessary Doctrine, are the principle causes 
of offence to manv of those mistaken 
clergymen, who lately petitioned Par- 
liament that they might be exempted 

Irom 



217 

from Subscription * to the Articles of the 
Church of England. But as a i^ight Failh 

must 

*. It is reasonable and just, indeed^ that all inen should 
fee at liberty to teach and profess whatever religious 
©pinions they think 7nost consistent with the Holy Scrip- 
tures (if we except any public promulgation of that 
religion, which offends a.gainst the laws of this nation, 
as a civil society, by asserting ?i foreign jurisdiction ; and. 
which has also unhappiiy adopted some antichrist uil^ 
rites of idolatry, sorcery, and inchantr.ients I 

But -the petitioners cannot allege that they are not 
mlready at liberty to bear a public testimony of their 
opitiions; and it would be dangerous even to the true re- 
ligion were not such Lib hut y of Conscience allow- 
ied : for supposing any material alteration should be per- 
mitted to be made in the Articles and Liturgy of the 
Church of England , a great majority, perhaps, of the pre- 
sent churchmen might think themselves obliged to dissent, 
and separate from what would then be called, the Estab' 
Ushed Church ; and would certainly think themselves in- 
titled to a free toleration, and a public use of the present 
Liturgy m their several separate congregations, 

I am therefore a sincere advocate for Liberty of 
Conscience; but when a majority of the clergy and 
people have agreed upon the Articles of their Fnith, and 
e>tabli:5hed the same as, the NGtional Prrfessian of Reli- 

F f gion, 



218 

must seal and authenticate our claims to 
the inestimable privileges and immuni- 
ties of the Gospel, and as the true Dig-- 
7iUy of Human Xature cannot be attained 

with- 

gion^ (which it sarely is while the majoritjj continue of 
that opinion) it is certainly no unjust restraint nor dero- 
gation from that NECESSARY Ltb-erty above mcntion- 
edj that those who are to be admitted public teachers of 
ihe fiational Prcfession, should be reqitired to subscribe a 
declaration that they approve and ^\i}l maintain the 
same. For otherwise the uniformity of doctrine would 
be banished from the pulpits, and the peace of congrega- 
tions would be continually disturbed by the broaching of 
"undigested notions diametrically opposite to the general 
and established opinions of the people ; and even the 
public Form of Prayer would be reduced and moulded 
according to the caprice of every officiating minister ; for 
there can be no Church Govcrnmoit without a written 
Test of Doetrhie^ couched in such terms as are least 
liable to misconstruction and equivocation. The Catho- 
lic or Universal Church in everi/ age, and in everj/ place, 
hath ever had its Tests of Doctrine^ or particular Creeds, 
to which the asseiit oi 2l\\ persons, but more particularly 
ih^ assent cf the clergy, was always required; so that 
the Church of England is not singular in requiring the 
assent or subscri prion of those persons who desire to be 
admitted and authorized by the National Church as pub- 
lic teachers and expounders of the Christian Faith. 



219 

without the Divine Assistance, and 
the Ins[)iraiion of" God's Holy Spirit^ 
whereby JMen are made partakers (as 
I have already shewn) of the Divine 
JValure, some knowledge of th<3 latter 
(so far as the Almighty hath been pleas- 
ed to reveal himself to ns) is absolutely 
necessary for those Persons who desire 
to be acquainted with the Law qfJS^alure^ 
and *' fhe Principles of Action in Many' 
and therefore some observations rela- 
ting to the doctrine of the Holij Trinity^ 
are by no means foreign to the subject 
and intention of this Tract, But it is an 
awful mystery, that must be received 
more by Faith in what God has been 
pleased to reveal to us, than by Human 
CompreJiension. The finite understand- 
ing of the Natural Man ^ cannot, in 
this lite, conceive an adequate idea of 



•* the Natural Max receivcth not the tlnm 



s 



» *' of the Spirit of God : for they are foolishness 
*' unto him ; neither can he know (thcm)^ because they 
*^ ai« spiritually discerned/' (I Cor, ii. 14,) 

that 



220 

that glorious and eternal Being, wliicli 
in ever}' attribute is infinite perfection ! 
Nay, even if we had a perfect Knoiscledge 
of that which is nov/ so far above us, vet 
DO language could supply words, no 
rlietorical figures of comparison could 
be found to express that Knowledge ! and 
it 'would, therefore., remain unuttered, in 
these lovcer Regions^ like those ^' unspeak- 
'^ able Words'' wdiich were heard bv the 
Apostle Paul when he was *^ caught up 
"- into Paradise /'' 2 Cor. xii. 4. For — 
^^ To whom Kill ye liken God?'' (said 
Isai. xL 18.) ^"^ or what Likeness will ye 
*^ compare unto him f 

But a time will come, when we shall 
know, even as we are known. ^ This 
expression to know, even as we are 
KNOWN, implies a perfect Knowledge of 

^ '^ For NOW zie see through a glass darkly: but 
'• then TACE to face : noio I know in part** (said tht 
Apostle to the Corinthians,) " but then shall I i^^orsf 
'•' e'ie?iasalsx)IamKyoyf's," 1 Cor. xiiL 12. 

that 



221 

that eternal Being, which is infinite m 
Kno-i^ledge, in Fo'^er, in Majesty^ in 
Glory J &c. — ^^And therefore a more ex- 
aked State of Happiness €annot be con- 
ceived, than that which a perfect Know- 
ledge of Gojy must afford ! — A Happiness 
to be expected onlv in Heaven, when 
Human Mature shall have put on 
Incorruption and Immortality.'^ But 
though \^^e can neither attain, in this 
life, a perfect Knowledge of God, nor 
that perfect Happiness w^hich results 
from it, yet it is our duty to improve 
and cultivate our limited Knois^ledge 
concerning the Divine Kature, as far as 
God has been pleased to reveal himself 
to us in the Scriptures ; for so far the 
Knowledge is undoubtedly necessary to 

* " For this coRRUPTil^LE (Body) must fiut on 
^' Incorruption, qjuI this mortal (must put an Ik- 
^' mortality; then shall he brought fo pass the sat/- 
^^ ifig that is uritten,'' (see Isaiab xxv. 8.) *' Death k 
** swallowed up in ViCTORT." 1 Cor. xv. 53, 54. 

Man, 



222 

IVTan, even in this life, or otherwise, we 
may be assured, the Revelation would 
not have been made, in the Scriplirres, 
*' hy Inspiration o/GW,''* who cannot 
act in vain ! Let us therefore earnestly 
desire to partake of that necessary Know- 
ledge j and let us look into the evidences 
of it with the most awful reverence, 
tmd the most humble submission of our 
Faith to the Word o/God ; lest through 
any improper conception of the Divine 
JS'^alure, we should unhappily fall under 
a similar condeiimation to that of Eli- 
jjhaZy and his two friends, ^^ ho visited 
Job — '' My Wrath '' (said Jehovah) 
'* is kindled against thee, and against 
^^ thy two friends :for ye have not spoken 
'' of me'' (the thing that is) " right;' ike. 
(Job xlii. 7.) 

* ^^ All Scripture is given by inspiration of God, and 
** is profitable for doctrine, for reproof, for correction," 
^' for instruction in righteousness: that the man of God 
^^ may be perfect," he. 2 Tim. iii. 16, 17* 

When 



223 

When Moses desired to see the Glory 
of Jehovah (saying, '' 1 beseech thee 
*' shew me thy Glory'') he was answer- 
ed by the Almighty, ^' Thou canst not 
*' see my Face : for there shall no Man 
*' see me and live. (Exod. xxxiii. 18, 
20.) We must therefore Hmit our ideas 
of those appearances under which God 
revealed himself to the Palriarclis, and 
to Moses ; — for the Gospel expressly 
informs us, that ^^ no Man hath seen God 
'• at any time " (but the Evangelist 
immediately adds with respect to the 
Messiah) '' the only begotten Son, which 
'' IS IN THE Bosom of the Eather, 
" he hath declared.'' {z\r[yr[0 (/I o) That 
is, hath clearly declared or shewn the 
Eather, or, as Mr. Leigh has remarked 
upon the Word in his Critica Sacra — id 
est (says he) Nobis ad ejus veram 
cognitionem eruendam Dux et Auctor, 
fuit, &c. (John i. 18.) 



Tixi 



IS 



224 

This Is furtlier explained by the de- 
claration of our Lord himself — ^* He 
^' thai hath seen me' (said our Lord) 
^' hath SEE^ the Father ;'' kc. (John 
xiv. 9.) '^ Believe me, that I am in the 
*' Father^ and the Father in me.'' * (ib. 
Ter. 11.) Not that aii}^ Man hath seen 
the eterne^l Being (or JEfiovAH,) I mean 
the Divine JS\iture, -f in which the Son 
of Man (even while on Earth) was- 
and is in the Bosom of the Father^ (and 
in which now that he is ascended inta 
Heaven) he is ahvays with his Church 
ON Earth, though he '' sat down'* 

* And yet they are distinct perspns; for *^ the Lord 
^* said unto my Lord, — Sit tpiou on my right handy** 
&CC, (Mat. xxii. 4-4'. Psal. ex. I.) 

t " Na?n Deum, tft est, nemo wortaU-ani, quandibet 
** mcignus, videt unquam ninpcr a:nig7nata, Et quanquam 
** i\iOSi, Fatriarchis, et Prophet is aliqnain suonnn arcano^ 
** nun portionem quadantenns pate fecit ^ tamen hanc gratia 
^' et leritatis plenitudinern solus zinigenitus fJiiis accepit : 
'' qui sic ad nos descendit, fact us homOy ttt per Divi- 
** ^^AM Naturam semper sit in sinu Dei Pat r is/' 
Erasmi Paraphrasis in Evang, Joaiiiiis, p. 24, 



225 

(sKaGi^nv wh'ch plainly implies a per- 
,sonal Residence) '' on the Eight Hand 
''^fthe Maj€sty on High ; '' (Heb. i. 3.) 
— for '' God is a Spirit,'' and cannot 
be seen by Human Eyes,* ^' though he 
'^ be not far from every one of us. For 
^^ in him we live, and ?novc, and have our 
'' beingr (iVcts xvii. >i7, 28.) But 
Christ being ^' the Image of the in- 
" VISIBLE GoD,-f in Khom all Fulness 

^' dt^ellelhy' 

* For he is — ^^* the Kh-g eternal^ inunortal^ invisible," 

ic. 1 Tim. i. 17« " WHOM tio ?nan hath seen 

*^ nor can see.*' (1 Tim. vi. l6\) — ^^ there shall no man 
'^ SEE me and live/' Exod. xxxiii. IS. 20. 

f " In whom we have redemption t'hroifgh his blood/^ 
(even) ^^ the forgiveness of sins. Who is the Image 
"of THE INVISIBLE GoD, the first -hom of ever}/ crea- 
** ture : for by him were all things created that are in hea^ 
^* veny and that are in the earth, visible and invisible, 
^' whether (they be) thrones or dominions, or 'principalities 
** or powers : all things were created by hi?n and for him. 
*'* And he is before all things, and by him all things consist. 
" And he is the head of the body, the Church : who is the 
*^ beginning, the first-born frojn the dead ; that in air' 
(or among all) ^* he might Jiave the pre-eminence* For 



G g ••fV 



220 

'' dwelleth:' Coloss. i. 15—19.) ''for in 
^^ him dwelleth all the Fulness of the 
'' Godhead BODILY, ootiOLXiKcoQ, ovpei^- 
'' sonally ! " (Col. ii. 9.) '' Who being 
'^ the Brightness of his Glorijy and ex--. 

" press 



" it pleased (the Father) that in him should allfulnessi 
" dwell*' (Col. i. 14. 19.) But the word Father^ expressed 
in this version^ is not found in the original Greek, though it 
is here supplied as the principal Substantive, which is an 
unjustifiable violence to the text, especially as the proper 
governing Substantive of the sentence is plainly expressed 
in the original: I mean the words to zTX7]^o)uccy the 
FuLN ESS, for it apparently means that Divine Fulness 
which the same Apostle in the very next chapter (9th verse) 
- expressly calls -nruv to TS-Xn^oopicc rv^g B^oir^og, *' all the 
*' Fulness of the Godhead" that dwelleth, <ru)[A.ccliKOcc^ 
bodily, or personally/, in Christ ; so that both verses hav« 
the same application of the word -uTXytcoofAa ; and surely 
" the Fulness ojthe Godhead " m.ay, with propriety, be said 
to will, or please, to dwell in Christ, according to the literal 
sense of the iQ^i^t, and therefore there can be no necessity 
to supply another Substantive to govern the Verb evocKvia-e. 
The literal construction of the text is sufficient! v intellit^ible 
• — qV su aJluj £vSoKr,(ri ttocv to 7rKr,^co[j.cc XGcJctyincai 
which is literally rendered by the learned Hugh Broughion 
as follows : *' For that in him all Yvi^yY^^ pleased to 

*' diiclir 



227 

'' press Image of his,'' that is, God's * 
Person"' [x^oTrtJ^ Ty[Q uxoQOtc'ecjc: otuh') 
and upholding all Things by the Word 
of his Power, " (Hebr. i. 3.) in him 






** dwelL ''+ The stime literal interpretation exactly has 
been made by the author of the Syriac Version, which 
Mo?is, de Dieu translates as follows : '* Quia in ipso voluit 
*' omfiis Plenitudo habit are/' The Arabic Version 
also has the same rendering, except in one word, 
ttXy^coiax being construed Perfection, instead of 
Fulness — Qwia Perfectto imuiis in eo voluit habitare. 

* See the first verse of the chapter, which contains 
the governing Substantive to which this relative Pronoun, 
his, plainly refers. — " God, who at sundry times^ and in 
" divers maymers, spake in time past unto the Fathers b^ 
" the Prophets, hath in these last days spoken vnto us bg 
** (his) Son, whom he hath appoiiited heir of all things, by 
** who7n also he made the worlds, who being the brightness 
" of {his) glory, and the express image of his person, and 
^* upholding all things by the word of his power, wlien h^ 
/* had by himself purged our $ins, sat down on the righi 
*^ hand of the Majesty on high,'' Heb. i. 1 — 4. 

f This is copied from an old printed Bible in my Posses- 
sion, with MS. Corrections copied from Mr. Broughton's ovrn 
Hand-vsniting. At the Bottom of the Page the same Verse is tran» 
scribed, with a little Variation iii the Order, but equally literaJ*^ 
m.. <* Foi all Fi^lnesi ^kcissd :» dvodi in hirMt^'' 

alons. 



228 



•2 



4i 
4€ 



^lane, therefore, 'yi^ho is the Image of 

'* Gody' (2Cor. iv. 4.) can God be seen! 

and in him alone could be fulfilled that 

ancient Promise to the Jewish JK^alion, 

that they should see their God : — '' O 

Zioiiy that bringest good Tidings y get 

thee up into the high Mountain : O 

Jerusalem, that bringest good Tidings, 

lift up thy Voice with Strength : lift 

(it) up, be not afraid; SAY UNTO THE 

^' Cities of Judah, BEHOLD YOUR 
'' GOD ! " Isaiah xl. 9. Compare this 
with the Context in the same Chapter^ 
The Divine Person, whom '' the Cities 
*' OF Judah " are here called upon to Be- 
hold, was afterwards (agreeable to this 
prophecj^) particularly pointed out by 
John the Baptist, to '' the Cities of 
'^^ Judah;'* and the Office of thaf faithful 

Harbinger, 

* ^ Thefitcent out (o him!* (i. e. to John the Baptist) 
*' Jerusalem, and all JxjjyEA^ and alltke Region round 
*'' ah'' t Jordan,*' (Matt. iii. 5.) — whom John had prG-.^ 
viousl^ forewarned^ saying,—" After vie cometh a Man 



229 

Harbinger; or Forerunner, in proclaim- 
ing the Advent as well as the Dignity of 
the Divine Person, that was ^' to be seen, 
^^ or made manifest to Israel, " is as dis- 
tinctly foretold in the ^<k and 5lh Verses 
of the same Chapter. '' The Voice of him 
" liiat crieih in the Wilderness" (for 
the IViiderness was the appointed Place 
of John's Ministry) '* Prepare ye the 
*' ?^^^ of the Lord '' {nn TM " the 
'^ Way o/* Jehovah") " make straight 

*' which IS preferred before me :** a Man whom he himself 
hiep 7iof:, only that '' he should be made ma^-ifest"' 
(ipai/£pco9'^) *' to Israel,"* (John i. 30^ 31.) But as soon 
as this faithful Messenger was divinely instructed conrern- 
iag the Identity of the- Person that was iobe made wnnij est 
to Israel (for'' God was manifested/* {or appeared^ 
ipxvt^'jd^Yi) IN THE Flesh, 1 Tim. iii. l6.)* lie pro- 
claimed him to the Cities of Judah (the People that fiockecr 
to him from '^ Jerusalem, and allJudea'*) saying, ** BE- 
*' HOLD, THE Lamb foF God, zcJiich taheth av:ay 
(or becu^eth) the " Si?is of the World,*' John i. '20, 

* See Note in p. 231, concerning the true Reading in this Text. 

f Lamb of God, i. e. the Lamh foretold by Isaiah (liii. 7,) " He 
'» is hroy^ht m k Lams to the Slaughter ^^^ &c. 



t6 



in 



230 

*^ in THE Desert" (once more alluding 
to the Place wherein the Messiah was 
first proclaimed by his inspired Har- 
binget) '' a Highway for our God !"^ 
And again, *' the Glory of the Lord "' 
(i. e. '' Glory of Jehovah," TOD 
nin*^) '' shall be revealed, and all 
^* Flesh shall see (it) together//^ 
&c. This latter Sentence was iulfiiled 
only in part, when *' the Plaice in the 
^^ TFi'lderness'' proclaimed the Messiah, 
'* saymg, ^^ Behold the Lamb of Gody'' 
&€•- — for though Jerusalem^ ^' and the 
^* Cities ofJudah '' i\\enbeheld their GoD 
in the Person of the Son of God, * and 
€aw the Glory f of Jehovah^ that was 

promised 

^ *' He that SEETH ME** (said our Lord himself) 
** SEETH HIM THAT SENT ME. " (Johii xii. 45.) Com- 
pare tliis with 1 John iv. 9» — '^ because that God SENr 
** his onl^ begotten Son mto the World, *' &c. 

t " The Word 'wasGQj>;' ^c,—'' All Things were 
** made bv him, '^ &:c. — '* And the Word ti^as made 
^« Flesh, and dwelt among vs (end WE BEHELD HIS 
'^<:jLOZY, ±q glory as of iJie only begotten af the. 

" Fathrl 



231 

promised to be revealed^ without per-* 
.4)eivingtt, agreeable to another Prophe- 
43y of Isaiah {^' in seeing ye shall see, 
^' and shall not perceive,* chap. vi. 
^•) yet all Flesh did not then see him 
^' together!'' Succeeding Generations, 
indeed, may be said to see, and also to 
>perceive the Glor?/ of Jehovah, that is, 

-^^ Father) full of Grace arid Truth:' Jehn i. 1— 14^, 
Agreeable to this, the Apostle Paul informs us, that 
^ God was manifested" (or appeared, £(poiU£pmn) 
^ IN THE Flesh." 1 Tim. iii. l6. The Cavils of the 
learned Wetstein upon this Text are clearly confuted by 
the very accurate Observations of the Rev. Dr. J. Co 
Velthusen (printed at London in 1773) who proves, that 
®C, the proper Abbreviation for 0£or (and not OC or 
-O) is the true Reading in this Text, in the Alexandrian 
MS. The Rev. John Berriman, M.A. in a Critical Dis- 
sertation upon this Text, Printed in 174-1, has produced 
a great variety of unexceptionable Testimonies to thesame 
purpose from p. 153 to l60. Both th<?se Tracts are in tho 
-British Museum* 



• '^ in them is fulfilled the Prophecy of Isaiah, 

^' which saith, By hearing ye skull hear, mid shall not un^ 
'* derstand; and seeing ye shall ^"£.1,^ and shall not per-** 
*^ GEivB/'Matt. xiii. 14-».ii:ai. vi. 9, 10. Esek^Xii. 2. '- 

with 



232 

with the Eye of Faith in the scriptures : 
but the j)rophecy will, most certainly, be 
literally and universally fulfilled at the 
Day of Judgment, when '^ all the 
^ Tribes of the Earth shall see the 
^^ Son of Man coming in the Clouds of 
^' Heaven, mth Power and great 
'' Glory. (Matt. xxiv. 30.) For then 
^' the Glory of Jehovah '' will be so 
revealed, that '" all flesh shall see (it) 
*' TOGETHER, *' even those Men shall 
see, that now presume to deny the Divine 
JSTature of our Redeemer, and refuse to 
worship him ; for '' Behold he cometh 
'' with the Clouds; and EVERY EYE 
^' shall see him, and they (also) which 
^' pierced himy Rev. i. 7. '' This is 
'' he" (said the learned Bishop Chandler, 
epeaking of the Divine Word,* w^hich 

was 

* In the Beginning XDas the Word, a?id the Word 
Hi^asxcith God, and the Word was God. The same was 
€-n the Beginning with God, All things were made hv hrni ; 

ani 



233 

was In the Beginning with God, and 
was God, and made all Things) '' who 
^^ in time" (says he) '^ was made Flesh, 
^ and is called Jesus,* and Christ, 



te 



and tcithout him was not any thing made that xvas made. 
In him was Life, and f/eeLiPE was the Light of Men. 
^nd the Light shineth in Darkness ^ and the Darlcnesf 
comprehend it not, John i. 1—5, &c.) — And the Word 
was made Flesh, cr;?c? dwelt among us (and t^'e beheld 
HIS Glory, the Glory as of the only begotten of the 
leather) full of Grace and Truth, (John i. 14.) 

* Jesus, or Icsous, from C^n.O-^^-'^ Jeshouo, in tlia 
vulgay Tongue of the Jews, while our Lord was on Earth, 
signifying a SAVIOUR) in>L^> from yr> Salvation,* 
from whence is formed the Verb in Iliphal, l^>tl?in he 
saved) agreeable to the Purport of the Name JESUS 
declared by an Angel before the Birth of Christ : *^ She 
** shall bring foi^th a Son, aiid thou shalt call his Name 
*^ Jesus, yi)r he shall save his People from their 
'^ Sins," (Matt. i. 21.)— The Apostle Peter also bore 
the like Testimony concerning the true Meaning of 

* See Psal. xx. 7. where the Word is used as a Noun in that 
Sense, ^yO* >*U;» nnn:a '' By the strength " (or in the Mighti- 
nesses) *' of THE Salvation of hii Right Hand.'* See also Psal. 

- n h Chrip^'s 



234 

^^ as lie is indeed the Fountain oi Life 
^' and Light to e^ery Being that par- 
Christ's- Name, when he was " filled with the Hol^ 
*' Ghost'' in the Presence of the High Priest and 
Elders of the Jews, saying — ^^ Ye Rulers of the People, 
*^ and Elders of Israel, if we this day he examined of the 
** good Deed done to the impotent man, by what meaBS 
^* he is made whole; be it known unto you all, and to 
^* all the people of Israel, that by the Name of 
** JESUS CHRIST OF Nazareth, zvhom i/e crucified, 
^* whom God raised from the dead (oven) by him doth 
^^ this man stand here before you whole. This is the 
^^ stone which was ^et at nought of you builders,*' 
(see Psal. cxviii. 22. Isai. xxviii. l6.) '^ which is be- 
*^ come the Head of the Corner; neither is there Sal*- 
" vation^' (says he, still alluding to f//eA^^77^f Jesus) 
" in any other : for there is xone other NamS 
^' under Heaven given among Men, whereby we 7nnst be 
^ saved/* Acts iv. 5 — 12. This Name of Salva- 
tion thercfoHi exactly corresponds with the Title, by 
which the Prophet Isaiah proclaimed to the Jews the 
Advent of that Divine Person, who was to redeem ZioN, 

inM iiDt:? n^i NU -[ytr> ren p>3i na*? nn^ 
vm^ ^'7ii^:) '^'^V^ ^^v CDH*? ^^^p^ nos*? 1/1*7^3) 

&c. " Say ye unto the Daughter of Zion, Behold thy 
** Salvation" (ytL'^ Jesho) '* co;;/e/// ; belwld hi» 
'* Reward is with him and his Work before him, and they 
*' shall call them, The Holy People, Me Redeemed .of 

*' takes 



235 

^' takes of either," &c. (Serm, before the 
King in 1718, p. 2 L) ^' Sometimes he 
** is indeed treated'' (says the same 
learned Writer, p. 15) *' as an Angela 
** or Messenger ; but even then is so 
'^ distinguished from all other Angela, 
^^ in respect of Majesty, Authority, and 
^* Power, or dignify'd with the incom- 
^[ niunicable Title of Jehovah, that 
** they had not the least Thought of hi^ 
*' being a meer Angel," &c. 

The Eternal Word, though he was 
in iJie Beginning with God, and was 
God, yet under the Dispensation of the 
Gospel (that he might restore the lost 
Dignity of fallen Man) became the 
Angel, or Messets^ger of God ; that 
is, of Jehovah Tsabaouth, the Lord of 
Hosts. For he was — '^ the Messenger 
*' of the Covenant^' foretold by the 
Prophet Malachi, and being also Lord 
of Hosts himself he sent another Mes- 

s€ng^r 



^36 

senger before his Face to prepare his 
Way — '' Behold, V' (that is, I Jeho- 
vah TsABAOUTH, or Lord of Hosts, see 
the End of the Verse) *^ will send MY 
'^ MESSENGER" (that is, John the 
Baptist*) ^' and he shall prepare the 
'' Way before me " (that is, before the 
Divine Word, which, being included in 
the Unity of Jehovah then spoke to 
the Jews under the Title of Lord of 
Hosts) ''and the Lord'' (pl^^n the 
ADOUN^-f or supreme Lord) '' whom ye 

'' seek'" 

* Our Lord himself applied this Prophec}^ to Jofm 
the Baptist — ^^for this is (he) oftjohoinit is written*' (said 
our Lord) " Behold^ I send my Messenger before thy Face^ 
^* which shall prepare thy Way before thee J* Matt, xf^ 
10. Marki. 2. Lukevii. 27. 

t Adoun plK is a Title for a great Lord ; and froni 
thence one of the false Deifies of the Phoenicians is 
named Adonis; but when the H is prefixed to thi-s 
Title in the singular Number, it marks, that the Person 
spoken of is not only a Lord, but thb Lord, by way of 
Eminence, as being the only supreme Lord and Governor 
<^i ail things ; for it is ^thc^ applicable to none but Jeho- 



^^ seek'' (whom the Jews were taught 
by their Prophets to expect) " shall 
*' suddepJy come io His^ Temple, even 
THE Messenger (or Angel, *^>^7D 
Matack, from whence the Prophet ^ 
Malachi himself was also named) *^ of 
** THE Covenant, u'}mm ye delight in : 
^ Behold, he shall come, saith the 
*' Lord of Hosts/* Malachi iih 1. 

Thus it appears, that the Messenger 
(whom our Lord hmiself declared to be 
John the Baptist) was to be sent to 
prepare the Way before Jehovah of 
Hosts, the same Divine Being who 
^POKE by the Prophet, '' Behold, I will 

VAH THE toRD OF HosTS, and is so applied in no less 
than seven other Instances of Scripture without one In* 
stance of ^ different Application* See Exod. xxiii. 17» 
and xxxiv. 23. Isai. i. 24, iii. 1. x. l6. x. 33. xix. 4V 

* If THE A DOUN, or Lord, who was the Messenger 
of the Covenant, was not also Jehavak, he could not bot 
said to come to HIS Temple^ 

^^ send 



#< 

C' 



§( 



238 

^ send MY Messenger, and he shall 
^* prepare the Way before ME." But 
Dur Lord himself, in referring to this 
Passage, varies a httle from the Origi- 
nal, by making a Distinction of Person^ 
between the Lord (or Jehovah of Hosts) 
who spoke, and the Divine Person be** 
fore whom the Messenger was to pre- 
pare the Way — ^^ Behold I send MY 
Messenger before thy Face, which 
shall prepare thy Way before thee,'' 
Matt. xi. 10. Tins Variation from the 
first to the second Person, ivonxrmy to 
thy, and from me to thee, proves that 
Christ (for it cannot be applied to any 
other but Christ and Jehovah) Avas in- 
deed the Person before whom the 
Messenger, John, was to prepare the 
Way ; and the original Text (v/hich 
imdoubtedly is also a true Reading iD 
this Place, as it perfectly corresponds 
with all the ancient Versions) proves 
at the same time,. that the J'Tay^N'd^ to 

be 



239 

?)e prepared for Jehovah^ who said. 
Behold, I will send my Messenger, and 
he shall prepare tlie Way before ME;* 
and consequently it appears, by com- 
paring both Texts, that Christ is in- 
cluded in the Eternal Being Jehovah. 
The Sot^inians endeavour to evade this 

* Malachi iii. 1. Who this -Messenger was, and for 
*^hom he prepared the way, the Apostle Paul has ex- 
pressly declared — *' John" (said he) *'^verily bapti:^ed witk 
** the Baptism of Repentance, saying unto the people^ 
**^ That they should believe on him which shoui^d 

^^ COME AFTEIV HIM, THAT IS, ON ClIRIST JeSUS/* 

And " When they*' (i. e, the converted Ephesians who 
fiad received only the Baptism of John) ^' heard (this) they 
^ were baptized in the name oi the Lord Jesus J* Acts 
i'/Xix. 4. 5- " The Lord Jesus'' being thus clearly named 
as the person " which shotdd.cortie after him** {i, e. after 
die Messenger John that was to prepare the uay before 
Jehoxah) must necessarily be entitled to the dignity and 
Avorshipduc to Jehovah, according to the above cited Text 
x)f Malachi, as also by the parallel Text of Isaiah 
xl. 3. which all the Evangelists apply expressly to Jony 
as the Voice of him that crieth in the wilderness, 
^' Prepare ye the way of Jehovah, make straight 
^* in the Desert a highvv^ay for our God. 

Testimony 



240 

Testimony of the Scripture concerning; 
the Divine JVature of the Messiah, by 
supposing that he is called Jehovah only 
in a relative Sense, as being the Prophet, 
ox Ambassador of ^EROsr AH, the Repre^ 
sentative being named for the Principal. 
In like manner, for Instance (say they) 
as he that despiseth Christ's Messen^ 
gerSy is said to despise Christ himself; 
and he that despiseth him, despiseth also 
him that sent him. Luke x. 16. And he 
that lied to the Apostles, lied to God. 
Acts V. 4, 

In these and such like Passages, in- 
deed, the relative Sense is manifest ; and 
it may also, in a certain degree, be ad- 
mitted in the Construction of the Text 
in question, but yet not so as to favour 
the Soeinian Argument in the least 
respect whatsoever. 

The Pi^ophecy, for instance, concern- 



241 

mg the Messenger therein mentioned 
(of whom Jehovah said, — ''he shall 
*^ prepare the PFay before me) was 
fulfilled in the Person of John the 
Baptist, as our Lord himself declared 
(see Note in p. 230) ; and therefore, 
according to the Socinian Method of 
Argument, it might indeed be said of 
those worldly Men, who despised that 
extraordinary Messenger of Jehovah^ 
and neglected the Doctrine of Repent- 
ance, which he enforced ; that they, in 
so doing, despised the Lord Jehovah^ by 
whom this Messenger was ^ept; and, 
on the other hand, those Jews, who 
readily received John's Doctrine of 
Repentance, and attended diligently to 
his Instruction, may, in the like relative 
Sense, be said to honour Jehovah jhy 
paying due Respect to his Messenger. 
But a mere relative Honour, such as 
might lawfully be given to the ^essen- 
ger of Jehovah,^vi\\ bear no Comparisoji 

I i Avith 



242 

with the Honour that is due to Jehovah 
himself; — the latter must be supreme 
Honour and Worship, whereas the 
former amounts only to Respect , ^^t^ 
tention, and good Offices, for whatever is 
more than these must lead to Idolatry; 
so that the Comparison can be carried 
no farther. 

A Messenger of Jehovah cannot^ 
therefore, merely as such, be allowed 
the Kame of Jehovah, because this 
would entitle him also to the Honour 
that is due to Jehovah alone ; so that 
when Jehovah said, *' My Messenger'^ 
— '' he shall prepare the Way before 
"^ me,'' he must mean (if Language has 
any Use) that the Messenger was to 
prepare the Way for the Advent of 
Jehovah himself, who could not be said 
to come in the Person of any Mes^ 
senger, or Ambassador whatsoever, 
ifecept in one of the Divine Persons 

that 



243 

that are manifestly included in the same 
Eternal Being, and consequently are 
entitled to the Honour and Worships 
as well as to the JSTame, of Jehovah ! 
This glorious Title Jehovah is no 
where in Scripture attributed to any 
Person whatever, that is not thus in- 
eluded in the Unitv of the Godhead, 
neither can it be without Blasphemy (so 
that the Socinian Argument must fall to 
the Ground) because it is the distin- 
guishing Title of the Supreme Divine 
Is'ature ! — ^^ TAow, whose Name alone (is) 
'* Jehovah (art) the most High oveF 
^' all the Earth," Psahlxxxiii. 18.; or it 
should rather be rendered, as we find it 
in the old English Versions — Thou^ whose 
Name is Jehovah, art only (or alone) 
the most High^hc. 

This Division of the Sentence is affree*- 
able to ail the ancient Versions, except 

the 



244 

the ^yriac ; but, in either way of tran- 
slating, the Name of Jehovah is ma- 
nifestly given as the distinguishing Title 
of the supreme God; and cannot there- 
fore be attributed to any Person what- 
ever, that is not truly Gody because the 
said Distinction would be destroyed, if 
the Name was ever used merely in that 
relative Sense for which the Socinians 
contetid : Proper Names, indeed were 
frequently formed or compounded with 
that Holy Name, by having it prefixed, 
or postfixed, to some other Word, ap- 
parently with an Intention to distin- 
guish the Servants of Jehovah ;* but 
the peculiar and incommunicable Name 
itself has never been mentioned by any 
of the Sacred Writers in such a manner, 
as to reter us either in direct Term^ 
or by necessary Implication, to any 

* See my R^fcaAs cbiric^irig the Names J^fefafeVw, 
JthoiQ^Mn^ and Zedekiah^ in my Tract on " -ihe.Ldw ^ 
'I kttribution/' p. 47. Note IQl, 109, 110, and 166. 

other 



245 

other Persons whatsoever, besides those 
of the Holy Trinity ; and on the other 
hand, with respiect to Christ, it is not 
oniv the Kame of Jehovah that is re-* 
ferred to him by the necessary Inter- 
pretation of several incontestable Pas- 
sages of Scripture ; but also the Power, ^ 
the Honour, -f and the Glory of 
Jehovah :\ so that the Socinian Evasion 

before 

^ ^* And Jesm came and spaJce unto tJiem*^ (his Disci- 
ples) " saying, Alc Power is given unto me m Heaven 
*' and in Earth^*^o ye-^ therefore, and teach all NMionSy 
" baptizing them in the Name of the Father, and cf 
*' the Son, and oj the Holy Ghost." Matt, xxviii. 
1^, 19- ^' For as the Father raiseth up the Dead, anU 
** quickeneth {{hem) even so the Son quickeneth vxhom kt 
" will" John V 21. 

f " For the F at hek judge th no Man ; but hatJicdm^ 
•^ mitted Ahi. J u DGM^TUT unto the So^ : that all {Men) 
^* should HONOUR the Son, even as they honour the 
" Father. He that honoureth not the Son, ho- 
" noureth not the 'Father xvhich hath ^ent fthn, 
John V. 22, 23. 

J ^^Afid now,0 F/itker^ (said our Lord Jesus) glori- 



" jfY thou me with thine ownselj^' (and surely *to 'be 
'^* GLOBI- 



246 

liefore mentioned is as vain as it is 
wicked, whenever it is applied to those 
Passages of Scripture wherein the 
Jsaine of Jehovah is attributed to that 
Divine Person, '* in uhom dtstelleth all 
^* the Fulness of the Godhead bodily V' 
Coloss. ii. 9. 

T\MV Jehovah is the proper and es- 
seniial Name of Almighty God, be- 
cause it, in some degree, expresses his 
Eternal Being or Existence, being a 
compound Word, including different 
Tenses or Times of the Hebrew Verb 
TV^T] TO BE, or rather (as it is the Pre- 
terperlect Tense,) sigmhing: he Was; 
from whence is lormed TVT]: the Par- 
ticiple as well as I Resent Tense, signi- 
fying, according to Buxtorf's Concor- 

• LORIFIEB with the Father hiwseff^ is the same Thing 
as to partake of the Glory of Jehovah) " "xith the 
" Glory v)hkh I had wixu thee, before the World 
*' tra5/' John xvii. ^, 



247 

dance (though, in his Lexicon, he ren- 
ders it also fuit) *' ens, es, est;'' beings 
thou art, he is; to which the prefixed \ 
the true characteristic Letter of the 
Future Tense (shall or will be), is also 
added to form the Word HIH*^ Jehovah ; 
so that this mysterious and awful 
Name seems to express all Time, or 
Eternity ; as if, for instance, a Word 
was to be compounded of three differ- 
ent Tenses of the Latin Word esse, 
to be, viz. est, fuit, erit (he is, — he re as, 
— he shall be) vet so as to include the 
Sense of all thfee, and consequently to 
denominate in one single Word an 
Eternal being, that ever did, and ever 
will, exist. — And such seems to be the 
Interpretation of the glorious ISame 
Jehovah, according to the Opinion of 
the most learned in the Hebrew Tongue, 
viz. '' EINS, existens ab Eterno et in 
'" Eternum," a being existing from 
all Eternity and for ever. This is the 

Sense 



248 

Sense which the learned Buxtorf has 
quoted in his Hebrew Lexicon from the 
famous Jewish Rabbin A ben Ezra, and 
he cites also the Authority of several 
others of the most eminent Jews much 
to the same Purpose.* But as the 

* Amongst the rest he cites a Commentary on some of 
the Psalms, viz. x, l6. and cxlvi. 9» ^^- from a Jewish 
book, wherein this sense is plainly laid down. — " Textus 
'' hie docet de Deo Creatore, quod est primus si7ie 
^' Principio et ultisius sine Fine. Sic Nomen ejus 
" testatur de tribus existeiitiis, seu existendi differentiis 
^' ejus, r\'^r['f^ T^^r\ mn PRiESE^Ti, pr^terito, et 
*' FUTURO, quce siint liter ce ipsiiismet Nominis appropri" 
*' ati nin> et pnfert tres ^'*^\^'^^T\T^ Exist entias 
** EJUS, Voce Regni et Domi^iii, ad indicandiw?, quod 
^^ ipse regnat et gubernat in Mundo sj^o, sicut Rex regit 
^* servos, siws.^' " T/ie Text here teaches concerning 
^^ God the Creator, that he is first uithout 5e- 
*^ gin?iing, and last xcithout End^ So his Napie bears 
^' witness of his \\\h^q Existences, ox Differences oi Exists 
*' ii^g T^'ffVi^ TV'n mn in the Present, the Preter, (or 
^* Past) and the Future Tenses, which are the letters of his 
'* own appropriated (or peculiar name) mn** and pro- 
-<' claims his three Existences 1^jni>inn with the Voice of 
*' Rule and Dominion, to denote that he reigns and 
^ governs in his World, as a King governs his Subjects.*' 

Words 



240 

Words o^ Holy Scriplure are bestinter^ 
pre leu by Hoiy Scripture, he reiers us at 
the same time to a Text in the Revela- 
tions, wherein the Apostle John ad- 
dresses the Seven Churches of Asia in 
the Name of God, which is there clearly 
expressed in the same Sense that the 
Jews (as I have before remarked) have 
attributed to the Hebrew Name Jeho^ 
VAH, and seems therefore to be the true 
Interpretation of it, — ^^ Grace be unto 
^^ you, and peace from him, which is, and 
'^ which WAS, and which is TO come, 
6 or, KXi 6 7iy, koci 6 zo)(oiizvoc:. Rev. i. 4* 
In Hke manner the four Beasts, or rather 
living Animals ioa (which in the Reve- 
lations represent the Hosts or Armies of 
Israel, by the Figures of those Animals 
which were borne on the Standards of 
the four principal Tribes in their En- 
campments round the Tabernacle) ^'rest 
** not Day and JVight, saying, *' Holy, 
'^' Holy, Holy, Lord God Almighty ; 

K k ^' whicJp 



It 



250 

^' Xichich WAS, and is, and is TO COME, 6 rii^ 
*^ Kxi 6 CDV KOLi tpyjjiLEi 0-Q. Rev. iY.8. So 
^' also the four and twenty Elders, which 
sat before God on their Seats, fell upon 
their Faces andxs>orshipped Gody say- 
ingj We give Thanks to thee, O Lord 
'' God Almighty, which art, and 
" WAST, and (wilt be, or) art to 

*^ COME," kc. 6 W^y KOLl 6 ri^, KOLl 

tpy^om'OQ* Rev. xi. 16, 17. 

This Eternal Being, which has been 
pleased to reveal himself to us in such 
clear and comprehensive terms, is the 
same Almighty Jehovah that is men- 
tioned in Genesis (xiv. 2i.) in the 
highest terms of Power and Glory — 
^' the Lord'[ (in the original, Jehovah) 
'' the most high God, the Possessor of 
*^ Heaven and Earth.'' The same Eter- 
nal Being, or Jehovah, is also called 
/V Jehovah, God of Israel,'* rriiT^ 
/K^ti^'^ *^n /K in Exod, xxxii. 27. Joshua 

vli. 



251 

viL 19. xiii. 33. xxii. 24. Judges xi. 
23, &c. He is also called '' Jehovah, 
'' the God of Gods," {yr\n^ D^hSk Sk) 
in Joshua xxii. 22. where we find this 
glorious title twice expressed in the same 
sentence : ** TUe Lord (or Jehovah) 
'* God of Gods ; the Lord God of Gods, 
*^ he knoweth,'' &c. And therefore, as the 
Lord, or Jehovah, mentioned in these 
several texts, is undoubtedly THE Su- 
preme God, we are naturally led to 
attribute the same Divine Excellence, 
and supreme Dignity, to the glorious 
name Jl^hovah, w^herever it occurs in 
other parts of Scripture, because there is 
but One Jehovah! '' Hear, O Israel! — 

'^^^^ mm i:^nSi^ mm — '^ The Lordr 

(or Jehovah) our God (is) One Lord '* 
(viz. One Jehovah— "ims" mn ) " and 
^^ thou shall /ot;e Jt^HoVAH with all thine 
" heart, and with all thy soul, and with 
'' all thy might;' &c. Deut. vi. 4, 5.) 
Taus the Unity qf God is proved to be 



an indispensable article of our Faith I 
And yet we are equally bound to ac- 
knowledge, that Three Divine Persons 
ai e comprehended in that One^ Almighty 
and Eternal Being, or Jehovah ! — 
because this glorious name is clearly 
applied, in the Holy Scriptures (even in 
those of the Old Testament) to as many 
distinct Persons ; who are, therefore, to 
be esteemed equal, or One, with the 
supreme God, as "' Jehovah our God (is) 
'' One Jehovah !" Deut. vi, 4. 

For though we are bound to acknow* 
ledge a manifest subordination with re- 
spect to the merciful and gracious Of- 
fices of Redemption and Sanctijication^ 
w^herebv Two of the Divine Persons are 
particularly distinguished in Scripture^ 
yet we are obliged, at the same time, to 
believe, that the several Divine Persons^ 
are of One and the same Eternal and 
Almighty Existence with respect to 

that 



253 

that incomprehensible Being, or Divine 
JSTalure, wherein their Unit^ consists j 
because the contrary Doctrines of those 
Men, who deny that our Lord Jesus 
Christ, and the Holy Ghost, par- 
take of the same Divine JSTature with 
THE Father^ do manifestly and ne- 
nessarily include the supposition of a 
superior and inferior order of Divine 
Existence (for that all the Three Per- 
sons have Divine Existence and Divine 
jlttributes cannot be denied, without 
setting aside the w^hole tenor of the 
Holy Scriptures) which Existence 
could not, without absurdity, be called 
one and the samej but must necessarily 
be esteemed several or separate and 
different^ if the least degree oi Inequality 
with respect to the Divine Nature be ad- 
mitted ; and therefore such Doctrines 
are totally inconsistent with our indis- 
pensable Belief in the Unity of God, 
whatsoever those mistaken people, w^ho 
call themselves Unitarians,^ may think. 

But 



254 

B-it a due regard to these two neces- 
sary distinctions, viz. the Equality and 
Unity (as there is but One (ion) of the 
THREE Persons with respect to tJ^eir 
Divine Kalure, and the revealed subor- 
dination ot TWO oj them with respect 
to the merciful and gracious Offices of 
Redemption and Sa;icf location, wliereby 
they are personally distinguished and 
made known to us in Scripture; — a due 
regard to these two necessary distinctions 
(I say) and to the proper application of 
the several texts bv which both are re- 
spectively proved, will Ci early demon- 
strate (at least to all Men who sincerely 
ask dnd seek the knowledge of truth, as 
Christ has comma ided) that the Doc- 
trine of the TrCnity, a- received bv THl 
Church of England, is strictly con- 
sistent Witli tue indispeiisabie doctrine 
of Si^ipture beiore mentioned concern* 
ing the Unity of God. 

That tkeye are Three distinct Persons 



# 



in that One Eternal Being, or Je- 
hovah, iscleariv repealed in Scriuture: 
for each Person is occa^donally men- 
tioned under that distinguishins: and 
peculiar Nameoi the Supreme God. 

And first, with respect to the j^rsi 
Divine Person in the Holy Trinitv.— 
In the 42d chapter of Isaiah, the Divine 
Person, whom the prophet represents in 
the 6th verse, as sp'feaking in the Name 
^f Jehovah, is clear! v di^tmeuished from 
the Messiah and Holy Spirit; and 
though it may seem a needless work to 
produce any proois that the Ahiiighty 
Father, *' the God and Father of 
*' our Lord Jesus Christ,''* is truly 
Jehovah (which no Man will deny) 

* Ephes. i. 3. • See also the 17th verse — " The God 
'^ of our Lord Jesus Christ, the Father of Glory." Our 
4L.ord himself likewise said unto Mary Magdalene, after 
iie arose from the dead, — *' Go to my Brethren, and 
" say unto them, I ascend unto my Father, and your 
^' Father, <rnc? ^0 my Cod. and yovk Gop/' John 
xx. 17. 

vet 



250 

yet I propose to recite some parts* 
of this chapter, in order to prove the 
clear distinction of Persons and their 
Offices, as revealed even in the Old 
Testament. — '' Thus saith GoD Jeho- 
^^ VAH, he that created the heavens y and 
*^ stretched them out ; he that spread 
forth the earth, and that which cometh 
out ofit; he that giveth breath unto 
the people upon ity and Spirit to them 
that walk therein : I Jehovah have 
called thee" (apparently meaning 
the Messiah) '' in righteousness^ and 
'^ will hold thine hand, and will keep 
*^ theCy and give thee for a covenant 
^' of the people, and for a light of the 
*^ Gentiles; to open the blind eyes^ 
*^ to bring out the prisoners from the 
'* prison, (and) them that sit in dark- 
^1 ness out of the prison-house. I am 
*' Jeuoy All; that (is) my Name: and 
""' MY Glory will I not give to 
^^ another/' &c. Isai,x]ii.5— 8. These 

words 



€€ 



257 

li^ords of Jehovah are manifestly ad- 
dressed to the Messiah, as a distinct 
Person in his mediatorial Office of Re- 
deemer ; and the Divine Person, who 
thus addresses the Messiah, is manifestly 
the same that speaks in the first verse of 
the same chapter, and mentions both 
the Messiah and the Holy Spirit in 
that one sentence as distinct Persons 
FROM Himself, and under different and 
distinct characters or offices of the Chris- 
tian Dispensation, suitable to the nature 
of that extraordinary prophecy concern- 
ing the future Redemption of Mankind f 
I' Behold, MY Servant,'' (apparently 
meaning the Messiah in his state of 
humiliation as Son of Man) '' whom 
I uphold; mine Elect (in whom) my 
Soul delighteth ; I have put MY Spf- 
'^^ EIT upon Him :'' (Here the Three 
Persons are distinctly expressed) *' He 
'^ shall bring forth judgment to the Gen^ 
^^ tiles ! He shall not crt/y nor lift up, na^ 
^ cause his voice to be heard in the streets 
p I4 I ^ A bruised 



4i 



S5S 

^^ jlhrmsedreed shall he mtl)reakr &e# 
Isai. xlik 1 — 3. Thus we find ike 
Office of THE Me.ssiah particularly de- 
scribed in this chapter, as well as the 
descent of the Holy Spirit upon 
Him : and this is expressly foretold by 
the Lord Jehovah, who speaks of him^ 
self distinctly from the other two; so that 
the distinction of Persons is hereby 
clearly manifested. 

Secondly, The glorious Name of t^ie 
sttpreme God Jehovah, is plainly attri* 
buted, in the 40th chapter of Isaiah, to 
the Second Person, the Divine Messiah, 
in his Pastoral Office, as *^ Shepherd 
^' oflsraeir 

The peculiar Harbinger or Forerun^ 
ner of the Messiah is described and fore^ 
told in the third verse, as the Forerun-* 
oer also of Jehovah — ^' The voice of 
'' him that crieth in the wilderness, Pre^ 
'^pare ye the Way of the Lord {yS^ 



25g 

IfCT* THE Way of Jehovah) " make 
^ straight in the desert a Highway 
i*. fot^ OUR Go IX." (3d verse). 

And John the Baptist, in whom 
alone that prophecy could be fulfilled 
(as I have shewn more particularly in 
my Tract on Prophecy^) declared the 
identity of the Divine Person whom he 
preceded in the world, and whose Way 
Jae was sent to prepare, saying — 
^* He that cometh after me is mightier 
^ than /, whose shoes J^ am not xxorthy to 
•^ bear: He shall baptize you with the 
♦^ Holy Ghost, and with Fire:' Matt, 
iii. IL- — And afterwards, when the 
Priests and Levites (those that were sent 
from Jerusalem to ask him, ^' Who art 
^^ thou' ) questioned him, saying, '^ Why 
^^ baptizeth thou then, if thou be not that 
>' Christ, nor Elias, neither that 
^' Prophet ? John answered them, say- 

* " Remarks on several Veri/ inforiant Frophecies** 
4?dEdit, p, J77— i89. 






200 

^^ ing, T baptize with wafer: but THERE 

'' ^TANDETH ONE AMONG YOV, w/lOJn 

ye know nof^ He it is, who, coming 
AFTER ME, is preferred before me, 
whose :shoes latchei 1 am not worthy 
*' to unloose:' kc. John i. 19—27. And 
*/ the next day'' he bore full and express 
testimony to the identity of the Divine 
Person that came after him, whose Way 
HE PREPARED — '' John seeth Jesus 
^^ coming unto him, and saith — Behold 
'^ THE Lamb of God, which taketh 
'^ away the sin of the world. This is 
^^ He of whom I said. After me 
'^ COMETH a Man, which is preferred 
^ before me; for he was before 
** me, .4nd I knew him not : but that he 
^' shall be made manifest to Israel, 
therefore 1 am come baptizing with 
water. And John bare record^ say- 
ing, I saw the Spirit descending 
from Heaven like a dove, and it 
abode upon Him. And I knew him 
^^ not : butlA^ that sent m,e to baptize with 

^^ waler^ 



€i 

it 
it 
4ri 






^ water, the same said unto me*' (no# 
mark again the clear deciaratioii ot '1 vv# 
Divine Persons, separate and distinct 
feom tlie Divine Being now represented 
as speaking) '^ Upon whom thou ; Joim) 
shalt see the Spirit descending and 
remaining on Him, the same is He 
^* which baptizeth with the Holt 
** Ghost- And 1 saw'" {^?i\A3 o\m)'' and 
*' bare record that this is the Son op 
*^ G&D. Again, the next da?/ afler,Johi^ 
^' stood, and two of his disciples ; and'* 
(bore the hke testimony to the Divine 
Person, WHOSE way he was sent to 
PREPARE ; for) *' looking upon Jesus as 
*^ lie walked, he saith — Behold the 
^' Lamb of God ! " John i. 29—30. 
Thus Jolm declared himself to be the 
peculiar Harbinger (as I have said) of 
the Son of God ; so that the name of 
Jehovah (whose Way, in the pro- 
phecy, he is expressly said to prepare) 
must necessarily be attributed to th^ 
Messi<ihi to whom afterwards this loiig 

expected 



Q6^ 

expected preceding Messenger did pei'* 
feonaliy apply the prophecy* 

*' The Voice of Him that crieth ia 
^ the wilderness^ Prepare ye the WaT 
*^ OF Jehovah, make straight in the de^ 
^^ sert a highway for our God." (Isai. 
xl. 3.) And the Divine Person, for 
whom THE Way was to be tlius pre^ 
^aredy is so distinctly described by his 
Advent y and Pastoral Office, in the 9th^ 
10th, and lltli verses of this chapter, 
tiiat the proper apphcation of the glo^ 
rious titles therein mentioned, cannot 
be mistaken, at least bv those Avho sin* 
cerelv seek after truth J ^^ G ZioUy that 
bringest good tidings, get thee up into 
the high mountain : O Jerusalem, thai 
bringest good tidings^ lift up thy voice 
** with strength: lift (it) up, be noi 
^^ afraid I say unto the cities of Judak^ 
'^ Behold your God 1" To the fulfill- 
ing of which in Christ the Apostle Paul 
^as I have already shewn) bears ample 

testimony. 



^1 



ffestimmiy, saying, " GoD was manifest 
>< inthejleshr kc.^ And again, '' Fat 

"* 1 Tim. iii. l6. — I have just nov/ seen a new edition 
of the Greek Testament, by the Rev. E. Harwood, D. 
D. published at London, in the present year 1776, 
ti^herein (contrary to the general evidence of the best 
Greek MSS.) the editor has boldly ventured to alter the 
common reading af this text, and to insert the inasudine 
atticle 0, (This) instead of the substantive 0fo^, God, 
Had he added an accent to the article, in order to rendet 
it neuter ; viz. §, instead of J, (uhkh instead oithis) his 
KEW Te"xt would have seemed rather more probable; 
because the article (which at present is without a Suhstan* 
tivej would, in that case, have agreed with the preceding 
noun substantive of the neuter gender (y^vfripiou), and 
Xvoiild dlso have been countenanced by the zzew/^er relative 
{quod) in the Lathi Vulgate. This remark proves, also, 
that accents, in some particular cases, are essential to the 
meaning, and proper construction of the text, and should 
Uot, therefore, be indiscriminately omitted, together witU 
such as are useless, as they are in this edition. But, in- 
deed, in either way (wiih or v/ithout the accent) the 
expression, which he has introduced into the text, is en- 
tirely unscriptural \ Even if (to make the best of it) we 
should suppose that the accent is to be understood, and 
the article to be construed as if v/ritten o — what sense cao 
be mad e of i t ? A M Y s T e ii Y —-which xi;as manifest 
i/i the flesh ! — received up into glory ! — -A parallel reading 
canaot be found in Scripture I 



264 

f m him dwellelh all the fulness of (fi^ 
" Godhead bodily." Coloss. ii. 9. So th© 
Apostle John, " The Word vcas God,'* 
&c. " ^11 things were made by him," 8cc, 

As tfie Editor, in his Preface, appeals to God Gon«» 
cerning his Sincerity and Integrity, it would be uncha-* 
ritablc to call rither of these in question ; but we arc not 
bound to think so favourably of his Discretwn ! — The 
zeal, which be has expressed at the end of his Book for 
the opinions of ^//f Polish Brethren (who were most noto- 
rious SociNiANs) gives us too much cause to suspect not 
only his want of Diacretion, but also such a iiant of 
Moderation and Impartiality, as must render him totally 
unfit to DECIDE for us in the choice of controverted read- 
ings of the Holy Scriptures ; and consequently the pre- 
ference which he has paid to his oicn Opinion, by arbitra- 
rily takuig upon himself to alter Records^ of so muci^ 

jmportancq^ 

* The j^articular alteration, of which I complain at present, ha3 
but one single Greok manuscript to support it; and, what is worse* 
eff-eii this sinsrle MS. is. nut a credible Evidence! For it has bee* 
condemned iii the strongest' terma by the most eminent criticks 
and judges of ancient MSS. in Europe. So that Dr. Harwood 
has been particularly unfortunate to adopt this very exceptioa- 
able evidence, I mean the Claromontan MS. of St, Paulas. Epis^ 
ties, together with the old' Cambridge MS. of the Gospels and 
Acts, as the principal authorities to justify his presumption ic 
altering the Sacted Records I He tells us, in p. vii. of his Preface — -' 
%hat4:hey " approach the nearest of any manuscripts nozv knoivn in the 
*^ world to the ori^nal text of the Sacred Re cor d^^^ — that is, he must 
mean, in his own opinion; and- " accordingly in this edition ^'^ 
Jsa^~ he)- " theif kTje^ beeri ^^^ ccr.monl^ foiloitcd,'* But the 

felXJOUS 



f^ And the Word was made Flesh, and 
^ dwelt among us, and we beheld his 

'' Glory, 



importance, must, at best, be esteemed a dangerous pr^ 
^mption ! His indiscriminate and unjust censure of the 

doctrine- 

fkmous Father Simon, speaking of the Claromontan ox Clemiovi 
MS. together with that at St» Gennain^s, (which seems to hav£5 
heen only a continuation or part of the two former in a third 
iFoUune) says— ^" Magnum illum numerum erratorum,^?^'^ invent'^ 
<* uniur in duobus iliis exemplaribus, intextu Gr/vcot esse indiciums 
^* Latinis esse scripta, <tt.'i GRiECiE Lingua cognitionem nul- 
** LAM KABUERE." With rcspcct to the Cambridge MS. the learned 
** Dr. Mill calls it ** CoDidE^M pEssrwit comatatis ;" and asserts, 
that it contains many things that are not Greek, and that thjp 
^VTiter has ■*' presumed to add^ subsiracf, and ckanoe'''' (this included 
all the various modes of corrupting Evidence, and altering Re- 
cords) ** an ijifinite number of places ('** pro arbifriuf** says he) 
^ according to his oivji caprice I'^'* The very learned Ger. VaiT 
Mastricht, Syndic of Bratien, asserts the same thing only, in dif- 
ferent words, ** ProUxioT ful de hoc Codice *^ (says he, speaking dt 
the Cambridge MS.) ^ quia nmnes Paginas implet,addit^ detrakit, mU" 
*' tat pro bfbitUf omniumque Codicinn varies lectiones superatf ideoqu^ 
** NON- MULTUM EI TRTBUENDiTM, quod ex examine hoc critico af* 
f' fatim patet,''^ &c. The same learned writer informs us, that M. 
Le Clere esteemed it a mere paraphrase. (^* Joh. Clerictts. 
** Arte Critico hunc babet pro Paraphrasi," &c.) and that 
^* Father Simons^ and the learned Fr. Gomarus held it cheap. — Nb/i 
*' marrnam auctoritatem tribimnt." And in the Preface to WetsteiiS 
2nd Edition of the Greek Testament in 12mo. the character of the 
Cambridge, Clermont^ and St. Germain MSS. is summed up in such 
ferms. as must ohlige us to think very indifferently of Dr. Harwood's 
£^\ioicz of MSS. and much worse of his Presumption, in daring 
ro alter the Sacred Records upon such miserable evidence \ 
—'* A Librario Latino Scripii " 'says the AuthcH' ojf the above men- 

-tioiKjft 

M 01 



fi 



mo 

^^ ^eBji'f\ j the Glory, as of the onlyhe^ 
^' gotten of the Father yjidl oj grace and 

doctrine of Athanasivs (which he has been pleased !• 
inriile — *' The Athanasian hnpiety of Three Co-tquat 
^* Godsy^ Vol. II. p, 284) is a sufficient proof of the !«- 
teinperance of his Zeal, and the Hastiness of his Conclu^ 
sions; sothat the adventurous Variations which, 
he has made from the common Greek Text will gain but 
little credit by his authority ! Athanasius was a steady as* 
sertorofxHE Unity of God, and could not, therefore, be 
guilty of so shocking an '' Impiety,'' as to assert the Ex-^ 
jstence " of Three Co-equal Gods f* And if the Doctor 
meant only to reflect on the Confession of Faith, which 
IS commonly called The Athanasian Creeds his censure is 
equally unjust; for the Unity of God I's clearl}* and ex- 
pressly taught and declared therein ; neither docs it contain 

any 

tioned Preface) et ad versionem Italkam cormpiayn tam inepte 
** atque imperite deformati aiqiie depravati sunt, ut 
*■* RISUM MOVEANT, qvi iLlis locvin dignitatemque geyminonnn Codi" 
*' cum Gr^conim conciliare volueruuty — Now what must we think 
of Dr. Harwood's assertion, that these MSS. ** approach the nearest 
*■* of any MSS, noio in the knozvn world to the oris^'maltext of the Sacred 
"** Records ! " If my readers have not leisure to consult the 
works of the several authors which I have quoted on this occasion^ 
fhey may see the evidence collected in the Prolegomena to the 
Tast- mentioned Edition of the Greek Testament. And 1 hope thes^ 
f^\\ hints will induce the learned among the Clerg^'^ (who ought to 
be tlie Guardians of the Sacred Text) to examine Dr. Harwood's 
Nezv Text with care and accuracy, to point out its errors to the 
p'Ablic, and to consider of the best means to prevent any ill effects 
liom so dangerous an attack upon the Sacred Records I 

'' truth:' 



^* truth.'' John u 1 — 14 Seenofesiiip; 
230—233. But to return to the Prophet 

'' Behold'' (said he) '' the Lord God 
fthat is, Adoni Jehovah, or the Lord 
Jehovah) *' will C0x\ie with strong 
^' (hand), and his arm shall rule for 
^* him : behold. His Reward (is) with 

assertions whatever concerning the Divine Nature of the 
Son and the Holy Ghost, which are not strictly warrantable 
according to the clearest evidence of Holy Scripture — by 
the evidence even of incontrovOitible texts ! So that the 
charge about '* Three Co-equal Gods,*^ seems to be founded 
only in ihQ indiscriminate Zeal oi h\m, who published that 
unjust assertion against Athanasius ! It distresses me much 
to speak so freely ol this Gentleman's performance ; but 
the cause of Truth compels me ; insomuch, that if it had 
even been one of my own Brothers, whom T dearly love, I 
must have done just the same ! The opposers of the com- 
mon reading (0£O^ £(fayfpu;9-i, &c.) in the above-men- 
tioned text, are so clearly confuted by theRev. Dr. Vellhu- 
sen (as I have before remarked in p. 231,) that I must re* 
quest ray readers, if they have any doubts concerning the 
true reading of this passage, to consult his judicious and 
accurate remarks uponit. They arepubhshed at the end 
pi a very thin octavo Pamphlet, intituled — ** Observation^ 
•^ on various Subjects,^' — Printed for C. Heydin^er, in 
(JiC Strand, 1773* A Copy ofit is in the Brit, Museum^ 

'' hi???', 






*' him, and His Work ^^r^ him. He 
'^ shall f ted his flock like a Shephekd '^ 
[the peculiar Office of the Messiah, who 
himself declared, '* / am the good 
*' Shepherd. The good Shepherd 
•' givelh his life for his sheep,'^ 8cc. John 
X. 1 1 .] '' He" (said the Propliet) '' shall 
•' gaUier the Lambs with his arm, and 
*' carry (them) in his bosom, (and) 
shall gently lead those tiiat are mih 
young'' (Isai. xl. 5 — 11.) It is surely 
the Reward and Work of the Messiah 
in his Pastoral Office, that are here so dis- 
tinctly foretold ; and therefore the Ad- 
jective His, and the Personal Pronoun 
Him (hoth expressed by ^ in the Origi- 
nal, and so often repeated in these verses) 
as also the Personal Pronouns Him and 
He must necessarily be referred, by the 
plainest rules of grammar, to the Per- 
sonal Nouns (the Lord God, or Ado- 
Ni Jehovah) which immediately pre-* 
cede them, and by which the Holy 
Spirit has marked the supreme or equal 

Divinity 



W9 

^iviniif/ of the Messiah with the FathejF, 
umi tsiut he IS reaiiy Jehovah aiid Goi> 
feeyoad all possibilky ot coatiadictiori J 

Before the Incariiation of the Divine 
Logos, or Word, 0¥ Gou (that is, be- 
fore he " xstas made t lesh, and dwelt 
** among us'' J hn i. 14.) God re- 
vealed him^eh to the children of Israel^ 
not only hw the name ot nir?"^ (J ehovah, 
signify hi^' Eternal Existence, by inciud- 
ing the characteristical letters of the 
Present, Preterite, and Future Tenser, 
as I have aheadv shewn) but also by 
the name oi n^^HK A-hi-ah^ which is the 
same verb ot Being or Existence, w itix 
the sign only of the Future Tense, signi- 
fying^ I WILL BE :* and when the Son 

of 

* In the common Eni^lisli vcrsron this name is ren- 
dered, " I am'' — ** God said unto Moses, I am that 
*' I AM : and he said, Thus shalt thou say unto the 
'' children of Israel, I am, hath sent me unto you^ 
(Exod. iii. 14.) The literal meaninghowever, of the word 
^''HN? ss it is iu \^x^ future tense, is, I will be, and so 

indecjl 



270 

of God was personally present on eartli, 
in our Human Nature, as a Descendant 
^f Abraham he asserted his pre-existeni 
state, by givingf himself a shnilar title 
^{Eternal Existence, though in a differ- 
ent Tense ; ior he used the Present 
Tense alone, without anv characteristic 
cai Letter ot the Future, eyco siai, I am, 
in.stead of, I will be (as the promises 
respecting his own Person were accom** 
plished bv his PRESE]N(/E, which, as 

he hiniselt also promised, will continue 

• \ 

indeed it was rendered in theold English versions. — 1 have 
a copy printed ^u 1349, vvherem the word is rendered, *' I 
" WILL BE.'* And the translator ha? added the follow- 
ing remark upon it. Thj;s trauiislat^un *' (j^ays he) 
*' foloKeth the Hebnie. uh/che hat he, I wyll, /or that 
** "johychc is in all Lafftn tranuslafwyiSy Sum, I Aitf, 
'* But whyche xcaye, soever it be taken, it signifiethy that 
^^ God onely hatii bene, is, and ^uAhh be, and katk 
^^ hysheynge ofhymselfe, and that all other thynges hate 
^' thcyr beynge of hynu Strvre not therejorejor the 
<' matter, but let it be, was, am, or wyl be, al w one 
^ matter*'^ 



to 



271 

to the end of the ^torld*) '^ Before 
^^ •Abraham was,'' (said our Lord) '^ I 
'' AM."— (Johnviii. 58.) This expres- 
sion (it the occasion of its being made be 
duly considered) cannot be made to ac^ 
cord properly with its context in any 
other senne than as a reference to Christ's 
Eternal Ex isience ; and, as such, it ma- 
nifestly corresponds with the meaning 
«f the glorious Name Jehovah. 

The purpose of our Lord's argument 

* ^' Loy I am with you alxvays (even) unto the end 
^ of the world/^ Matlh. xxviii. 20. '' For where twQ 
** or three are gathered together in my name^ there am I 
^ in the midat of them J' Matth. xviii. 20. How the Son 
•f Gud, who " was received up into heaven, and sat on 
^ the right hand oj God,'' (Mark xvi. 1^.) and will con- 
tnue to sit there till all onrmies are subdued or put 
tTNDER nis FEET, as the Holy Ghost declared by 
David, saying, ** The Lord said unto my Lord, sit thou on 
^ ^y r/^^f hand, until I make thine enemies thy foot- 
'^ STaoL." (Psa. ex. 1.) How the S^^n of God (I say) 
whose personal residence in heaven is so expressly declared, 
^may yet be oaid to be always present on earth with his 
Church, wili be more easily explained when I come to 
sprak of the Divine Niiture and Existence of the Holy 
&PIIIIT in ikQ Eternal Being, Jehoyap. 



272 

X 

was, certainly, to decl^rehkpre'existeni^ 
Slate of Glory, in answer to the Jews^ 
who said — ^' Jrt thou greater than our 
*^ Fal/ier Abraham, which is dead^'* 
&c. (John viii. 53.)—'* Thou art not yei 

*' Abraham?"' So that his immediate 
answer — '^ Before Abraham^ a"^, I am,** 
must necessa;rily be understood in tho 
sense which 1 have mentioned^ 

He had, a little time before, told the, 
Jews, who disputed with him, *' I pro^ 

ceeded forth'' (said he) ^' and came 
from Gody (v. 42.) The expression 
in the original Greek has a much deeper 
meaning ; it is not merely '\from^ Gody^ 
as in the common English transla*- 
tion ; but out of God^ EK Tou hoi) 
EtHAmjsr—'' Out of God, / pro- 
^' CEEDED FORTH/' &c. which is much 
more expressive of that procession, 
which is commonly called the Eternal 
Generation of the Son, — of that Divine 

Person^ 






Person who ^^ is in the Bosom of the 
'* Father'' (John i. 18.) and " whose 
^ GOINGS FORTH (have been from ofold, 
^' from everlasting.'' Micah V. ^. Had 
not these Jewish unbehevers been Wind- 
ed by their own wickedness, and worldly 
desires, they would have understood by 
the Prophets, that their Messiah, though 
he was to be a Descendant of Abraham^ 
according to the promises, was yet to 
be one who had Eternal Existence, 
and consequently must be entitled to 
the incommunicable name of Eternal 
Existence^ Jehovah ; for he, ** whose 
goings forth (have heeu) from of old f 
from everlsating," was the same of 
whom the Prophet Micah saith, that he 
should come out of Bethlehei^ 
Ephratah> '' to he Ruler in Israel,"^ 
viz. that Ruler of whom the same Pro- 
phet foretold, '' that they should smile the 
^' Judge of Israel with a rod upon the 
^^ cheek." Compare the fu'st and second 
verses, of this chajiter. And in the^ 

N n urtb 






^74 

fourth verse the name of Jehovah, isi 
manifestly attributed to the same Divine 
Person. — And he shall stand andfeed'^ 
(that is, *^ asa Shepherd^' compare with 
Isaiah xl. IL) '' in the strength o/'Jeho^ 
^' VAH, in the Majesty of the Name of 
^ Jehovah his God.'' Compare this also 
with the Prophecy of Jeremiah concern-- 
ing THE BRAINCH from the stock of 
Jesse— '' And thio (is) uis^ame, where4 
'' by he shall he called, JEHOVAH 
'^ OUR Rks^hteousness/' Jer, xxiii. 6* 

His Eternal Existence y^wA Almightif 
Power, as God, were plainly declared 
by the Psalmist — ''Thy throne, OGoD^ 
'' is for ever and ever'' (Psa. xlv. 6.^ 
This, as the Apostle Paul testifies, was 
said of the Son — *' But unto the Son."^ 
(he saith) '' Thy throne, O GoD (is) 
FOR ever and ever ; a Sceptre of 
Righteousness (is) the Sceptre of thy 
^' Eiiigdom. Thou hast loved RightE- 
"fousNESS" (which accords with the 

?same 



(C 



279 

Name of the Divine Branch, JehovaH 
buR Righteousness) '' and hated mi- 
^ quily ; therefore God, (even) thy God,. 
^ hath anointed thee with the oil of glad- 
^^ ness above tkyyeliowsy (Heb. i. 8,9.) 

In the latter part of this sentence, in- 
deed, the Prophet manifestly allndes to 
the inferior Kaiure (the Nature op 
Man) which this Divine Person was to 
assume, for the AngeU were not His 
Fellows ; but Men ;— it was Human^ 
J^ature alone that was to be exalted and 
restored by that peeuHar union with the 
Divine JVatiire in Christ, wherebv all 
Mankind a!>e rendered Fellows and 
Brethren to him ^' that is ready to 
■^ Judge the quick and the dead,'' (i Pet» 
iv. 5.) and may thereby become if (their 
own negligence and wilful abuse of 
God's gifts do not prevent them) even 
Fellow Heirs (Eph. iii. 6.) ^* Heirs 
>' of God, andJoiisT Heirs mfh Christ :"' 
(Uom. viii, 17.) who is '' the Heir of all 



276 






things, Heb. i. 2.—'' For verily h& 
took not on (him the nature) of 
Angels; but he took on (him) of the 
'' SEEDo/Jbrahamr Hekii. 16. Aii^ 
accordingly the same Apostie calls huii 
^^ the first-horn among many Breth- 
^' REN/' Rom, viii. 29- and informs us 
also, that *^ it behoved him to he made 
^' like unto (his) Brethren, that he 
^' might he a merciful and faithful High 
'^ Priest in things (pertaining) to God, 
'^ to make reconciliation for the sins of 
'' the people:' Heb. ii. 17. But the 
Apostle, nevertheless, amply proclaims 
the Eternal Existence and Divine 
Kature of that Person, mentioned in 
his quotation from the 45th Psalm, who 
was to be anointed above his P'ellows ; 
for he immediately afterwards quotes 
another Psalm (viz. cii. 25 — 27.) to 
assert the Eternal Dignity and 
Power of the same Person — '' ^nd 
^' thouy Lord, * in the beginning has laid 

'' the 

"* Lord YA)^ii — The Apostle 'inaxifcstJ^^ spplics to 

Christ 



^^ the foundation of the earth : and the 

*^ heavens are the works of thine hands : 

'' lliey 
CkvtsL 

C%?fc the title of wpto^ fLord) wliicli is the usuat 
<?retA: rendering -of the Hebrew title, Jehovah, the 
essential naint^ of that Eternal BEING, to whom the 
C'rophct, in the ciid Psalm, here quoted, really addressed 
liimself, as appears by the first verse riy^U^ T\^7V^ 
^r\^^r\ *' Jehovah, Hear my prayer^'' &lc. And in the 
^^ih verse, which immediately precedes the Apostle's 
quotation, the Person addressed by the Psalmist is ex- 
pressly called upon as God v>'7N, m} God !) — *' I said^ 
^^ MY God, take me not away in thtmidst of my days: 
** thy years {•slx^) throvghout all generations ;'' and then 
immediately follows the Apostle*s quotation, *' Of old, 
** thoif laid the foundation of the earthy* Szc, To which 
ie has added the w^ord xvpa, though not e.xpressed in the 
©rrginal ; so that he must mean thereby to express the 
Person to whom the Psalm in general was addressed, viz. 
the Lord Kvoiof, or Jehovah. There is something pe- 
<luliarly deep and mysterious in this Psalm — The Prophet, 
in his own person, as a man of afflictions, seems to express 
^nd. prefigure the temporal sufferings, humiliation, and 
death* of the Messiah as a Man upon earth, at the 

same 

* See particularly the 23d and 24th verses — '* //" 'xcahmcd my 
^' siren^tk in the zcaij''^ (probably all 'id in c: to the failure of our 
'^' Lord's bodily strength, ** in tkr -jxiy " to Mount Calvnry, when 
Jie was " Leda-cay^ hmrin^ his rrnss,^'' before the soldiers roinptlled 
Simon of Cyrene to carry the cross. Compare John xix. 16, 17, 
Avith Matt, xxvii. 32.) " he shortened my days, i' sa:d, O riy God, 
'' ' /ff A-^ me not away in the mid^t of viy drvt : llfij yeai s (are) throughout 
" ''' ^iH generations,'^ 



278 

*• they shdll perish ; but thou remamestS 
'^ a?id thetf all shall tscax old as dotktb 

" garments 

^athe tim^ that he prays to him as God, and Jehovah^ 
tiiat ** looked down frofn the height of hi$ sanctuaty^ 
^^ fr&m heavenj* &c. See verse 19. 

The Hebrew word here rendered '' to taJce away,*'' is formed from 
the root H^y to ascend; and from the ascending of smote 
i^{)zoards heaven^ the same word signifies also to offer a burnt-offer'* 
mg ; and, as a substantive, it signifies a burnt-offering or sacrifice 4 
for it is thus used (both as a substantive and as a verb) in the re-* 
markable command of God to Abraham, by which the Sacrifice 
Of the Son of God was manifestly prefigured.—" Take now thy 
" Sox" (said God to Abraham) *' thine only (Son) I^aac, rskom 
'"• thou lovesty and get thee into the Land op MoaiAH ; and opfek 
" HIM there for a Eurnt-offering (nb);^ CIDU7 IH^i^ni) ^^pon 
*^ one of the mountains -xhich I xvill tell thee ofV (Gen. xxii. 2.) It 
was also ** upon one of the mountuins,^^ in " tflE Land of MoRiah,*^ 
that the ** Beloved Son of God,^^ (who is also eminently called ** Son 
^ of Man,^^ by having voluntarily taken upon himself the Seed qf 
Abraham, in which, according to the promise in Gen. xxii. 18. all 
the nations of the earth Viere to be blessed) Was really sacrificed, and 
became " the propitiation for our sins." (1 John ii. 2.) as eveJi 
Gaiaphas the wicked High Priest himself had foretold, saying, " It 
^' is expedient for us that one man should die for the people, and thai 
y • ** the ichole natioJi perish not.-'' (John xi. 50.) He Was accordingly 

"** brought as A Lamb to the slaughter,'^* which Isaiah had long before 
declared (Isai. liii. 7.) nay, Abraham himself seemed to have fore- 
told this long before the giving of the Law from Mount Sinai, at a 
time indeed when he thought of another sacrifice, even when he led 
his own Beloved Son as the victim bearing the wood for the sacri- 
iice, just as the Beloved Son of God was afterwards led azvay to deatii 
BEARING HIS Cross ! (Johnxix. 17.) For Isaac said to Abraliam, 
/'** Behold the fire aiid the tvood, but ivhere is the Lamb for a 
^' Burnt-Offering ? ** And Abraham said. My Son, God zciU 
'*'* provide himself a Lasi^ for a Burnt-offering.^'' (Gen. xxii. 6—8.) 
And accordingly v/e find the Harbinger of the JM^ssiah proclaim- 



679 

^ garment t and as a vesture shali tJiott^ 
*^ fold them up, and they shall M 
^* changed: but thou art the sam^> andlhy^ 

fiig the manifestation of that promised Lamb — •" Behold the Lamb 
<* OF God, zvkich iaketh away the sin of thf rparld.^' (John i. 29.) 
for Isaiah had also foretold this propitiation, say inp:, ** j^^ a;c^ 
** xvounded for our transgressions, (he was) hruiscfl for our Jniquities.'^> 
(Isai, liii. 5.) In like manner the inspired Psalmist (in the particular 
Psalm already mentioned) seems to allude also to the same great 
sacrifice of the Son of G^c'^ if the interpretation of the word 117^^ 
which it necessarily beai's in the above-cited command of God to 
Abrahana (and many other places) be admitted — ** He zvenhened 
** 7ny strength in the way ; he shortened my days. I said, O m^j God, 
'^37/1^^ — Sacrifice mb not in tfie midst of viy doysV Psa, 
cij. 33, ^4. Sq Christ ajfterwards in reality prayed to God, that 
the bitter cup of bis sufferings might pass from him — '* O my Fa- 
*' THER,'^ (;^aid he) " if it be possible, let this cup passfromtne : iiever" 
*' tkeless, not as I voilly bid as thou ttj;7^"(Matt. xxvi. 39.) for being 
** in allpoiiUs tempted like as (we are yet) "jcithoyt sin.^* (Heb. ir. 
15.) he vvas effected (through the weakness of that //./ma/? Nature- 
which he hadjtaicen upon him) with all the horrors of an approach- 
i^ a^iijiziug deathj but as he knew that " all things imist be* 
** fulfilled zvhich were written in the Law of Moses, cmd (in) th' Pro- 
*f phelf, and (\n)the Psalnis CQncer.ning himself,'*^ (Luke x\iv. 44.) he 
soon afterwards declared his steady resolution jto suffer for usf^ 
Baying, " The cup which my Father hath given 7}ie, shall 1 7int drink it ?^ 
(Joh,n x.v'jii. lU)4j'i^ accordingly he was" taken away ^^ (orraUiejf 
sacrificed) '* in the midst of his days," agreeable to the expres- 
sion £^boye cited froni the Psalmist, being in the thirty^fifin year 
of his age, as Scalig^r, and several other learned men have sup- 
posed, (see tlie Rev. Mr. Burton's Essay towards reconciling the 
IJJ'umbers of D^i^iiel and John, p. 335.) wlich is exactly haiftho: 
age of Man ; I mean, half the term which Moses in the 90th' 
Psalm has declared <tp be the usual period of Human Life ! Bnt 
even if our Lord was oidy in the thirty-third year of his age wheu 
he suffered (accoi'ding to the common chronology) he might, stii?, 
with sufficient propriety be said (agreeable to the Psalinist's ex- 
1^Tession)to be sacrificed in the rudstof his days, 

'' yearsr 



280 

^ yem^s shall not fail y Heb. i. 10, 11^ 

12* — ho tliat our Lord was really in 
his Being y or Existence, what the same 
Apostle seems to apply to his Doctrine^ 
** Jesus Christ the same yesterday, and 
^ to-day, and/or ever.'' (Heb. xiii. 8.) 
ForitwasHe, whosaid, '* Fear not ^ I am 
- THE FIRST AND THE LAST: 
^' (I am) He that liveth, anduas dead; 
^^ and behold, I am alive for evermore, 
^^ .4men ; and have the keys of hell anS 
^^ deaths (Rev. i. 17, 18.) — Thus it ap^ 
pears, that our Redeemer was not only- 
JehoVxVH in Kame, but m Effect or 
Reality also, it the true meaning ot that 
title be considered, as his being the 
First and the Last, demonstrates his 
Eternal Existence and Pouer as muck 
as the Name of" Jehovah. — Compare 
the last-mentioned text with the exhor- 
tation of God by Isaiah (xh. 10.) to hie' 
people Israel — " Fear thou not ; for I 
(am) ^^ x£ith thee : be not dismayed ; for 
'' / (am) thy God : / tc//^ strengthen. 

^' iheeix 



i 

**1%&^ J yea, 1 will help ihk^ ; veB, TvnU 
*^ uphold Ihee toith the right hand of 
^ inti RiGllTEbiisMEsi" And agaiti, iA 
Ihe 13th drld i4th tev^^, " Vo^ I the 
*' Lord (or JIhoVah^ th^ GdH wiU 
''* hold thy right hand, saying unto thee, 
** FfeAR NOt, / mil help ihee, FIaI 
** NOT, ikou worfn JacoS, Und)" ye mien 
^' of l^ael : I itill hel^ thtt, sdilft THE 

^' Lord'' <i. fe. Jehovah) '^ and ihy 
*' tl^deemer, tfie Itoly One of tsraeiJ* 
Aifd this Lord, or JEUd^kit, who hfere 
declares himself to be the God of 
htaely ptoclaKTis his own Eternal 
txiSTENci: iiear the bggrihniiig of th6 
satne chapter (viz. 4th verse) in the very 
iSaiiw iefjiis that were used in the Reve- 
lations by him *^ THAT LIVEtH, AND 
^' WAS DEAD'' — '' Who hath urought 
^^ tind donS (it)'' (said Jehovah by 
Isaiah '* caliing the generations from 
^* the beginning f I the Lord Jeho- 
*^ vah) the first, and with the 
>' fcAST, ^ (aiil) He.'' And also in 

o o the 



282 

the 44tV> chapter, ver. 6. " Thus saith 
'* the Lord (Jehovah) the King of 
*' Israel, and his Redeemer the Ijoud of 
*' Hosts (Jehovah Tsabaouth) I 
*' (am) THE FIRST, and I (am) THE 
** LAST ; and beside 7ne (there is) n9 
** God.'' See also Isai. xlviii. 12. ^vhere- 
in we find that '* the God of Israel^ the 
^* Lord of Hosts'' (mentioned in the 2d 
vei^e) declares his Eternal Existence in 
the very same terms used bv Christ in 
the Revelation, viz. *' I (am) the 
*' FIRST : I ALSO (am) the last''— 
and as it has already been shewn, that 
the true meaning of the title Jehovah 
is nearly to the same purpose, it is ma- 
nliest that Christ is Jehovah in effect, 
as well as in name ! 

He is Jehovah also in power and 
glory — *' Who declared this from the 
ancient time ?'' (said Isaiah) '* (Who) 
hath told it from that time? (Have) 
'•not I JEHOVAH ? and (there is) no 



1M 



*i ^^ 



283 
^' God else beside me ; a just 

^^ God, and a Saviour : (there is) none 
*^ beside me. Look unto me, and be ye 
^^ saved all the ends of the earth : for I 
** (am) God 7K ^'Ji^ ci^d (there is) none 
^* else. I have sworn by myself the word 
^ is gone out of my mouth (in) righteous- 
'^ nessy and shall not return, that unto 

^' ME EVERY KNEE SHALL BOW, EVERY 
•^ TONGUE SHALL SWEAR. Isai. xlv* 

21—23. 

Now let us see to whom this is ap- 
phed by the Apostle Paul — ** For none 
*' of us'' (that is, no true Christian) 
^' liveth to hijnself (says the Apostle) 
*^ and no man dieth to himself For 
^^ whether we live, we live unto the 
** Lord; and whether we die, we die 
^^ unto THE Lord : whether we live 
^' therefore, or die, WE are THE Lord's. 
^' For to this end Christ both died, and 
•' rose, and revived, that he might be 
^* Lord both of the dead and living. 

^ But 



/ 



P4 

'* Bvt why dost thou judge thy brother % 
*^ or why dost thou set at vovg/^t thif 
*- brother f for we shall all stand before 
'' the JUDGMENT Seat of Cheist^ 
*^ For it is written,^ as Hive, saith THE. 
•* LORD^f every, knee sha^^l bo\w 

V to me, and every tongue SHALi 

•^ CONFESS TO GOIX So then every, 
** one of us shall i}:ive account of himself 
'* TO God. Let us not therefore Judgb^ 
** one another any more,'' &c. Rom. 
xiv^ 7 — 13. The reason here assigned 

■^ Here the Apostle applies to Christ the very text 
which I last cited from Isaiali. 

f It was Jehovah who spake by Isaiah, in the 
text cited by the Apostle — " Unto me evert/ knee shatt 
** boWy* &c. for Jehovah proclaimed his title in the 
preceding context, which I quoted above Jl^HN^JX 1^ (^ 
Jehovah, and (there is) '^' no God else beside me^' &:c, 
and therefore it is certain that the Apostle here uses the 
word xuf io^j or Lord, as the usual Greek rendering for 
Jehovah : for it is genero^lly translated in the Greek 
versions of the Old Testament, as well as in the Gospels; 
to that by applying the title /{uoio;, or Lord, in this 
place to Christ, he manifestly applies to him the title of 
Jehovah, to which it refers in the Hebx€W\ 

by 



tbe Apostle far the illegality of 
JiuD.GiNa. oujT BrotheKj is, that *' we shall 

y . ■ ^ . ' '' - 

*l Q^i^^^fff^d af tl\^ J^rD-^MENT SeAT OF 

^/ Cw^^y\ to, whom he attributes the 
4igaitY of Je^HiOYAH, Uy maintaiaiiig in 
the preceding context, that he is the 
L(3Rp, to whom, we live and die, &:c. 
and by applying to him Isaiah's pre^ 
diction of universa^l ho^nage to Jeho- 
YAH, as i,f Christ himselt, m ins pre- 
existent state, had said, HIH^ ^^K I {a^) 
JehovaiJi $vC.— *^ (7/2/0 me every knee 
^' s/iall bow/' &c. — And trom this apn 
plicatioijL ot the Prophecy to tlie Persoa 
of Christ, the Apostle immedii^tely 
draws a conclusion with a manitest re-i 
ference to wliat he had before said of 
our standing at the Judgment Seat of 
Christ. — '* So then ^very one of us shall 
'^ give account of himself to God. Let 
^^ us not therefore Judge one another 
^^ any morcy' &c- 

liiTora this whole quotation it ap- 
pears^ 



286 

pears, that when the Apostle asserts ther 
dignity of Christ, as^ being the Lord 
of us all — Q KV^iOQ (that we hve and die 
'' UNTO THE Lord," to hu^ig?, &c.) he 
in effect apphes to him the dignity of 
Jehovah, as that title is usually ex- 
pressed in Greek by 6 xuoioc;, THE Lord/ 
In the Septuagint translation we read, 
Axovs loootri}., KTPI02 6 Qeoq iifiov^ 
KTPIOI EI2 ton, (Hear, O Israel, 
the Lord our God is one Lord) (or l^t2ll£} 

nnK nin^ ^Tnhi^ mn^ b^nt:^'^ that is, 

'' Hear, O Israel, Jehovah our God, 
'*^ is One Jehovah/' Deut vi. 4 — And 
the same text is expressed exactly in 
the same words by the Evangelist Mark 
(xii. 29.) where he recites our Lord's 
answer to the question of the Scribe about 
the first or {chiei) Commandment ; for 
the Evangelist unquestionably substi- 
tutes the word Kupioc; (Lord) in his Greek 
text for rrn*^ (Jehovah) in the original 
Hebrew, of which there are many more 
instances in the New Testament; so 

that 



287 

idiot from tkence we are taught tlie true 
import and mea«ing of the title 6 KupioCt 
^* the Lord,' as applied to Christ in the 
l^QW Testament. 

Lords there are, indeed many ; and 
the word kuoioq is of as general use and 
application in the Greek Tongue^ per'* 
haps, as SIR in the English Tongue ; 
but yet, whenever it is preceded by the 
article 6 (a>, 6 xu^ioc;) and Jias no ex- 
press reference to any particular place, 
title, office, or temporal dignity, it must 
necessarily, in that case, be understood 
as a title of Supreme Dignity , because it 
is then- applicable to no other Bemg^ but 
that alone, which is most eminently 
Ihe Lord 6 {xuoioc;,) as being '* Lord of 
^' all;'' * so that the title 6 xo^toc, the 
Lord (and many times xuoioc; even 

* This t\i\e'.o{ supreme Dignity is due, not only to the 

Heavenly Father, but is also expressly applied io 

his Messiah—'* The .word which (God) sent unto the 

.children of Israel^preachijig Peace by Jesus Chrisj:.; 

-*' kcis LORD OF ALL." Act Ji. ZQ. 

I without 



V 



Vi^V^out the article) is Wi'tTi pfopri^y 
substituted ia the Greek Scriptures* for 

the 

* When the Apostle ftlatthew cites Isaiah's prophecy^ 
-that *' a Virgin shall be zviflf child *^ and applies it to the 
birth of Jesu^ by the Virgin Mary, descendant of the 
house of David, he says, " tJow all fhh was chfie, that 
** it might be fulfilled which was spoken o/the Lolil> 
** (UTTO T3 xufia) by the Prophet,"' kc, Mart. i. 22,23. 
whereas in the Book of th( Prophet himself, we find that 
the prediction was the Word oi Jehovah. S^e Isai.' vii» 
10 — 14. " Moreover, the Lord,'' &c. (i. e. JehoVah) 
** spake again ujito Ahaz, sar/itfg, Ask thee a sign ^ 
^ Jehovah thj/ God,'' kc. 

Again, when Isaiah's Prophecy concemfng the Har- 
l)inger of Christ — '* Prepare ye the way of JtHov aii/* 
^c. (Isai. xl. 3.) is cited in the New Testament, we find 
^e Greek word >cu/iioc, Lord, substituted for the HebreW 
liame Jehovah by all the Four Evangelists, Matt. iii. 3. 
ilark i. 3. Luke iii. 4. and John i. 23. This Prophety, 
% the unanimous testimony of all these Evangelists, is 
applied to the Preaching of John the Baptist, who himself 
pointed to Jesus, as the Person whom h^ was sent to 
precede in the world, and for whom he prepared the way^ 
*' Behold the Lamb of God" (saith the Kaptist) 
^ which taketh away (or beareth) the sin of the World, 
^ This is He of whom J said, After me cometh 
^^ a Man which is preferrM before me** &c. John i. 23— 
36. Jesus, therefoi^^ is ^indoubiedlj that xvfios, that 



£80 

the title Jehovah, in translatipiiis 
and quotati )ns from the Hebrew' origin 
fctal^ wherein that Holy Name occurs \ 

It 

fLord or Jehovah before whom, John prepared the way^ 
Agreeably to the prediction of the Prophet, as I have else^ 
%here remarked. 

— ^ — " Ye shall not tempt Jehovah your God" &c. 
Jn Dent. vi. 1 6. is rendered by Matthew (iv. 7.) and 
^Iso by Luke (iv, 12.) '* Thou shalt not tempt tue Lord 
** thy God^* (yjj^iov Tov ®£0i/ (Ton) and the like render* 
ing of the title Jehovah may be found in the 10th verse 
of the same chapter of Matthew, and in the 8th verse of 
the same chapter of Luke, 

Also — " thou shalt keep and perform a free-1i)iU offering, 
^* according as thou h-ast vowed unto Jehovah thy Godj' 
&c, in Deut. xxiii. "23, is rendered by the Apostle ' Mat- 
thew (v. 33.) *' Thou — shalt perform unto the Lord 
^^ (tw xvpkjo) thine oaths/' 

Deut. vi. 5. — Thou shalt love Jehovah thy Goix 

*^ with all thine heart" is rendered by 'Matthew (xxii^ 

37.) by Mark (xii. 30.) and by Luke (x. 27,) " Thou 

**> shalt love the Lord thy 'God/' — ^\jfiov rou Qboi^ 

Also>nX'7 n^n^ dm— " Jehovah said unto mj 
V Lord^' in the 110th Psalm, ver. 1. is rendered by the 
Apostle Matthew, xxii, 44. utt^v o x.vpio$ tw kv^Iuo (jlcv 
i* — TiJE Loud s&id wito my Lord^'* &c, and in the 

J? vJT sail e 



290 

It would take up too much of my 
reader's time (as well as of my own) 

were 

same manner exactly by Mark (xii. 36.) and by Luke 
(xx. 42.) and also in the Acts (ii. 34.) 

In the remarkable Prophecy of Isaiah (Ixi. 1.) quoted 
by St. Luke (iv. 18, 19-) concerning the Preaching of 
the Messiah, or Anointed ^*?y mn> ^31X nil 

131 D>i3y Txa"? >nN mn> n^a jy— " The Spirit of 

*' Adoni Jehovah (or the Lord Jehovah) is upon 
** 7W6, because Jehovah hath anointed me to preach 
•* to the poor" &c. The Evangelist has substituted the 
Greek title yivoioq for the Hebrew titles Adoni Jehovah. 

The Prophecy in the 118th Psalm (ver. 26.) which 
was cited by our Lord himself, niH^ CD^^H KHH TH^ 
•* Blessed is he that comet h in the Name o/' Jehovah,*' 
is rendered by the Evangelist Luke, xiii. 35. " Blessed is 
** he that cometh in the Name of the Lord, v^ 
ovofjiocri KTPIOT. And he expresses the Name Jehovah, 
by the same Greek title xvf ioj, when he afterwards records 
the circumstance whereby that Prophecy was in part ful» 
filled, viz. the public entry of Christ into Jerusalem, when 
the ixihole multitude of disciples proclaimed before him, 
saying, Blessed is the King that cometh in the Name 
•* OF THE LORD," sv ovofxccri Kv^iov. Luke xix. 37f 
38. See also John xii. 13. where we find the same ren* 
dering of the words — ^" in the Name o/' Jehovah/' by 
^ in the Name ^the Lord (hv^iov). 

The 



201 

were T to cite all the examples that may 
be tbuad in the Greek Scriptures^ of quo- 
tations from the Hebrew text, wherein 
the word KUOhOQy or Lord, is substituted 
for the Hebrew title TTT^ Jehovah : 
however, I have inserted in the pre- 
ceding note a sufficient number (I hope) 
of examples from the Evangelists to 



The Prophecy of Tsai. (liii. 1.) '^ Who hath beliex-ed 
^' our report ? and to whom is the arm o/'Jehovah re^ 
*^ vealed/* is rendered by the Evangelist John — " Lordy 
*^ tvho hath believed our report ? and to whom hath the 
*^ arm of the Lord (xu^tou) been rerealedT John xii. 
38. — These examples from the Evangelists, I hope, are 
amply sufficient to prove the true meaning and importance 
of the Greek title Ku^ioj , hord^ when it is applied to God 
or to Christ ; in which case it implies nothing less than 
the dignity oi Jehovah I for if Christ had not this supreme 
dignity of Jehovah, he could not be entitled to supreme 
honour and worship, viz. " that at the name of Jesus ever]/ 
** knee should bow " (of beings) '* in heaven, and in earth, 
*' and under the earth, and every tongue now confess 
** that Jes?/* Christ is Lord to the Glory of God the 
*' Father.'* Phil. 2. 10, 11. see also Isaiah xlv. 23. and 
Rom. xiv. 11. and my remarks on these texts in p. 283-^ 
•286, and on parallel texts. Bee Index. - 

Ai demon^rate* 



292 

aemonstfate, beyond contradiction, the 
true meaning and importance of the 
Greek title, ?:voio(; (Lord) ^vhen it is 
applied to God, or to Christ ; for in 
thai case, if there is anv truth in the 
Evangelists, as faithful translators, it 
implies and expresses nothing less than: 
the dignity of Jehovah ! Exactly ia 
this sense, therefore, we must necessarily 
understand the Apostk Paul, w hen he 
tells us, m his Ihst Epistle to the CW 
Tinthians (xv. 47.) ** that the first Man 
*' (is) of the earth, earthy : the second 
^ Man (is) 6 KTP102 ez c?!y^«i'oy— ths 
*^ Lord, (or JEHOVAH)/rom heaven.''-^ 
The effect of this translation of mine will 
appear sufficiently justifiable if it is 
compared with a parallel expression of 
John the Baptist recorded by John the 
Evangelist (iii. 31.) — ^' He that cometk 
'^ from above, is above all (sxn^cj 
*' TSxirop Eq^iv) ** he ihat is of the earth, 
^^ is earthlii, and speakelh of the earth : 
^% /te that coiji/eth from heaven '' (the 

Apostle 



soa 



C-- 



Apostle repeats his assertion) ^ i^ 

** ABOVE ALL !" * &C. 

^ This is clearly a part of the testimony of Jolilt 

%e Baptist^ concerning the supreme Dignity of that Divino 

Person, whose Way he was sent to prepare If For 

the sentence immediately follows, what the Baptist said 

of Christ — " He must increase^ but I (must) decrease,'* 

John iii. 30. 

•[• John the Baptist, as 1 have already remarked, was sent tD 
prepare the way t/Jehovah— /^i^ voice — was the long-expected co/c€ 
foretold by Isaiah—-** Tlie voice of him that crieth in the ladder ness^ 
** Prepare ye the way of Jehovah,'' (xl, 3.) He was that extraor- 
dinary Messenger of Jehovah, foretold by Malachi (iii. 1.) 
•* Behold, I null send my Messenger, and he shall prepare the waif 
^ before me," &c.— that is, ** / (Jehovah) 'ivitl send my Messenger^ 
*' and he shall prepare the way hejore me j viz. brfore Jehovah ; fov 
the Divine Person, whom tlie Prophet represents as speaking these 
words, is expressly mentioned in the 6th vose of the same 
chapter, — ** For I (am) Jehovah, / change not,\^ &c. It therefore 
evidently appears, that the way was to be prepared for Jehovah-^ 
and indeed the prediction was falfilled in the most exact, literal 
sense : for when this extraordinary Messenger was questioned by 
his own disciples, and the Jews, concerning Jesus, saying — ^* he 
•* that was with thee beyond Jordaa, to whom thou bearesi witness, 
•* beliold the same haptizeth, and all men cnme to him.''* John shewed 
them, that their report of the increasing power and fame of Christ 
contained nothing contradictory ro the testimooy wnich he had 
always borne concerning his own office an i calling — '* Ye youv 
•* selves (said he) bear me witness that I said, I am not the Christ, 
•* but that I am sent be^jre him,'^ (that is„ before the Christ or 
jyiessiah). And after assuring them, that Christ must increase, 
saNnng, *' /«e must increase, but I (m'iSt) d^crease^- he added the 
highest testimony that could be o'iven of Christ's heaven'y Power 
and Divine Exstence, (such a testimony as became that extra- 
ordinaiy Messenger, who was sent to preparr- the zva^j of Jeiiovah,) 
saying " Jie that cometh from above, is ABavE all^ " which ex- 
•^pression cannot, with propriety, be applied to any person that is 
«ot really and truly Je/ic^i'a/i / John iii. 26—31. 

lNo\T 



204 

Now it must be allowed that none^ 
except *' the God of Israel, whose name 
'' alone is ^^WOVAR,'' (Fsa. Ixxxiii. 18,) 
can justly be said to be above all! 
—So that if THE Messiah was not 
tiulv God, and included with the Al^ 
mighty Father aud tlte Holy Ghost in the 
Eternal Being, Jehovah, this expres- 
sion (that he '' is above all'') could 
not, with the least propriety, be so pe* 
remptoriiy and repeatedly applied to 
him ! But as John the Baptist (who was 
sent to prepare the uay c/ Jehovah, as 
I have already remarked) has positively 
asserti d concerning him that *^ cometh 
*' from heaven'' that he *' is above all^^ 
we must necessarily conclude, that 
" the Lord from Heaven " (the title 
applied to Christ by the Apostle Paul in 
the parallel text recited above) is a title 
i}i supreme Dignity j and imphes as much 
as if the Apostle had expressly intituled 
the Messiah — " Jehovah from heaven;' 
for had this latter been literally ex- 

pressed 



2()5 

pressed by some Prophet in the Hebrew 
tongue, the Apostle's words, 6 w^ioq f« 
ei);oiroi>, would have been the regular 
Greek version of such an expression, 
which I have aire idy proved by a 
variety of examples. See pages 

^86—293.) 

But Christ is not only 6 Ku^ioc £^ 
ov^OLvou THE Lord (or Jehovah) from 
heaven, but he is also " the Lord of 
** Glory J ' ^ one of the highest titles that 
can be conceived ! So that if he were 
not really of one and the same Divine 
Mature with the Almighty Fallier, this 
titleoi Supreme Excellence, ''the Lord 
^' OF Glory/' could not be used with 
the least degree of propriety, especially 
as God (i. e. the Lord Jehovah) has 
declared to the Jews, that he will not 
give his -Glory to another — viz, *' / am 



Mi 



* " Which none of the princes of this world knew ; for 
had they known (it) they would not hnie crucified, tqv 
TLv^iQv rrs A^^rj — THE Loud op Glory/' l 

^' THE 



296 

'^' THE Lord (i. e. Jehovah;) that U 
*' MY Name : and my Glory will 
^' I not give to another,'' &c. (Isai. xlii- 
8. also xlviii. IL) — If Christ, therefore^ 
is the '' Lord of Glory/' he must 
necessarily be esteemed One with the 
Father, in the Eternal Being Jeho^ 
VAH ! — Our Lord himself also declared^ 
^' / and the Father are One/' — Eyo 
Hoci 6 notrf^o h £Oii£V. (John x. 30.) 
anti vet this very sentence, ^vhich asf?5erts 
THE Unity of the Father and the Son^ 
expresses, at the same time, a manifest 
Distinction of Persons ; which is also 
clearly demonstrable in almost every 
other page of Scripture ; though the 
doctrine of the Unity of God is not less 
clearly laid down and inculcated 
throughout the Scriptures ! 

Our Lord has delivered this doctrine 
of his Unity with the Father, in various 
modes of expression ; as — '^ He that 
^* jiath seen me (said he) hath seen the 

Father;- 



1 



W7 

^^ Father,'' &c. and '' T am in tfie 
" Father, and the Father in me,'' &Cv 
(John xiv. 9, 10.) and yet the true 
nature and manner of that Unity must 
still remain a Mystery, because a per- 
fect knowledge of that Eternal Being, 
which in every way is infinite, cannot 
possibly fall within the comprehension 
of ouY finite understandings ! * 

This doctrine is, nevertheless, a ne- 
cessary part of our Faith ; because the 
Scriptures contain such a proportion of 
evidence, really within the measure of 
Human judgment, as is sufficient, ta 
authenticate the whole, and demonstrate 
the Divine Mission of those Holy Per- 
sons, by whom thev were, from time 
to time, deHvered for our instruction : 
and therefore, as we are answerable to 
God for the use or abuse of that Know- 
ledge of Good and Evil, which we in- 
herit from our first parents (as I iiave 

♦ See page 219 and 220, 

a q alreadt^ 



298 

already shewn in the beginning of this 
Tract) we cannot reject any part oi' the 
Scripture Evidence, without being 
guilty of such a manifest perversion and 
abuse of that hereditary Knowledge, as 
must render us highly culpable before 
God, and endanger our eternal welfare ! 
We are bound, therefore, to receive even 
some things that we do not understand, 
for the sake of those things which we do 
understand; just as our Lord himself 
instructed Philip to believe this very 
doctrine of his Unity with the 
Father, for the sake of the mis;hty 
Works * which he had shewn him : 

for 

* — ** or eke believe me^' (said our Lord) ^^for the 
" Teri/ works sake J' John xiv. 11, Our Lord had been 
instructing his disciples concerning his own dignity and 
©ffice — ^^ I a?}i THE Way/' (said he) '^ and the Truth, 
** a7id THE Life : no man cometh unto the Father, but 
^ BY ME. If ye had known me^ ye should have known my 
^^ Father also: and from henceforth ye know Him, 
*' and HAVE SEEN Him, Philip saith unto him Lord, 
*' sheio us THE Father, and it si{fficeth us. Jesus 
* saith unto hi?nj Have I been so long time with you, and 

^' yet 



for these, indeed, were evident to his 
senses, and could not be denied ; and 
therefore, as the Divine Mission was so 
strongly authenticated, Philip was 
bound to receive the whole Doctrine of 
the Gospel, as delivered by Divine Au- 
thority, even though he did not com- 
prehend it! And, in like manner, is 
every man indeed obliged to submit his 
judgment in receiving and acknow- 
ledging the.se revealed mysteries oi our 
religion, for the sake of that substantial 
evidence which the Scriptures afford us 
of other Truths and Facts, which fail 
more immediately within the measure 
of Human Comprehension — '^ Believe 

" yet hast thou not Jaiown me, Philip f He that hat ir 
*' SEEN ME, HATH SEEN theFather; and hoxD sayest 
^* thou (then) Shew us the Father ? Btlieiest thou not 
^' that I AM IN the Father, and the E'ather in^ 
*' me? The words that I .speak unto you, I speak not of 
" myself: hut the Father, that dwelkth.in me^Jie 
*' c/ot^/i THE Works. Believe me, that I am in the 
** Father, andTii^ Father in me: or else believe 
*' me for tke very WoiiK^ sake /"^ John xiy. 6—1 1. • 



" me. 



«a 



300 

'^ me^ that I ant in the Father (said our 
*' L* rd) and the Father in me, o\ else 

/' BELIEVE ME FOR THE VERY WORKS 
'' wSAKE ! '' 

But otir Lord, nevertheless, conde- 
scended to illustrate this doctrine, in 
some degree, by a most interesting com- 
parisouy which relates, very materially,, 
to the principal subject of this Tract, 
(the Ts'atlre of Man) because it 
informs us, at the same time, concern- 
ing that intimate Connexion with the 
Divine Nature, which Human 
Nature is rendered capable of acquir- 
ing, through the Divine Mediator 
between God and Man ! 

'' Sanctify themy' (said thatDlvINE 

f Mediator, when he prayed to his 

*' Holy Father'' for his Disciples) 

'' through thy Truth: Thy Word is 

'* Truth, 6 Xoy®-^ 6 goq odx^ax e^i* 
/And who is this Logos^ this Word, this 

Truth 



301 

Truth of the '' Holy Father," both 
tmder the Old and Kew Covenant^ but 
^ur Divine Mediator, himselt ? who im- 
medratelv added) '' ^s thou hast sent me'' 
(said he) ** into the worlds even m 
^' have I also seat them' (viz. the Dis* 
eipies, as he had iormeriy sent the Pro- 
phets) '' into the world. And /or their 
*^ sakes I sanctify myself, that they also 
^^ might be sanctified through the Truth. 
*^ Neither pray I for these alone^ but for 
^^ them also which shall believe on me 
'' through their Word; that trey all 
^' MAY BE One'' (which is the m/^re^^- 
mg comparison before mentioned) '^ as 
^' THOU Father (arc) in me, and J in 

*' THEE, THAT THEY ALSO MAY BE 

*' ONE IN us: that the world may be- 
*^ lieve that thou hast sent me. And 
^' THE Glory which thou gavest me 
** 1 have given them; /^«/ they may 

^' BE ONE, EVEN AS WE ARE ONE : I 
*' IN THEM, AND THOU IN ME, that 

^* they may be made perfect in one, and 

'' that 



302 



4i 
n 

6i 



^^ that the xcorld may know that ihoU^ 
'^ hast sent me, and hast loved THEM, 
as thou hast loved ME. Father, I 
WILiL {^cXcji) that they also, whom 
thou hast given me^ be with me where 
I am; that they may behold MY 
Gi.ORY which IHOU hast given me : 
^'' for thou lovedst me before the 
" foundation of the World. O 
'' Righteous Fathj.r, the world hath 
" not known thee : but I have known 
^* thee, and these have known that thou 
^^ hast sent me. ^4nd I have declaimed 
unto them thy JSame, and wilt declare 
(it) : that the Love, wherewith thou 
hast loyed me may be in them, and 
'' I in them:' John xvii. 17 — ^2Q. Here 
is a olorious declaration oi'the Dignity , 
to v> hich God has been pleased to call 
Mankind ! And as the Unity of the 
Disciples, or true Behevers, is thus 
clearly compared to the Uniiy of the 
Father and the Son, it is manifest that 
the doctrine of the last-mentioned 

IJnity 






^03 

Unity (as far as the Scriptures have 
revealed it to us) is a topic necessarily 
included in the subject of this Tract — 
^' The Kature of Man r But this Unity 
of THE Father and the Son is not in 
all respects the same Unity, as that 
wherein the Church (or ( ongregation 
of Disciples and true Believers) is incki- 
ded Avith the Father and the Son;^ 
though the Faithiul undoubtedly par- 
take ot the Divine JSature bv the Holy 
Spirit, agreeable to tiie promises (see 
p. ^207 — 209), and both Christ and 
the Father are '' in them/' as our 
Lord said —'' I in them, and thou in 
** m^/' agreeably to what our Lord had 
once before declared — *' 1/ a man love 
*^ me, he will keep my words: and my 
*^ Father mil love him, and we will 
*' COME UNTO him, and make our 
^ abode with him! (John xiv. 23.) 
Thus Human Nature is cai able of 

* *' That thcij also'' (said Christ to his Heavenly 
Pather) *' mav he Ox£ in us*" 

being 



304 

being exalted and dignified^ even in this 
lile, notwithstanding' the uncerta rities^ 
and sufferings attending our worldly 
condition ! 

Tlie Faithful, indeed, are One irt 
the Father, and the Son, as our Lord 
praved lor them to \i\^ Heavenly Father, 
that they all may be ONE {kocOoc;) 
AS thou Father (art) in me, and I 
in thee, that they also may he, ONE 
IN us,'' &c. and again, that *' they 
may he ONE, yMcoQ r^im: kv tcy,zVy 
'' EVEN AS WE ARE ONE : I in them, and 
thou in me, that they may he made 
]ierject in One/^ &:c. but we must 
be careiul to maintain the due distinc* 
tion between the Unity oi' the Father 
and the Son, and the Unity of the 
Faithful in the Father and the Son ! 
The latter is, indeed (in some respect 
OT other) like the former, alike probably 
in that verv circumstance alone of being: 
in Unity— m Unity of Will, of Lo\^e, 

and 



it 



6C 

ii 



4i 



305 

and UNIVERSAL Benevolence, &c. for 
'^ God to Love, and he that dwelleth iN 
Love, dwelleth in GoDj anb God in 
HIM/' &c. (I John iv. 16.) but it is 
not altogether the same Unity, wherein 
the Scriptures declare the Jllmighly Fa* 
ther and his Son to be One (as some 
Socmians have conceived) or it could not 
with propriety be compared with it ! 
Like is com pared with T^ikd; but ^' Like 
^^ is not the same,' even to a proverb! 
In what respect the latter Vnity mav be 
like the former, I have already shewn 
by authority of Scripture : but the 
Heavenly Father and his Son are 
ONE in many other respects,, which 
cannot with the least degree of propriety 
be attributed to the Unity of the 
Church in Christ ! The Son of God is 
One with his Almighty Father in Eternal 
Existence, in: that Being of Eternity, 
Jehovah ! (See p. 269 — 286, &c.) They 
are One also in Power and Divine Attri- 
butes i The Son being expressly intitled 

B F ^ tiORD 



306 

'* ToRD OF ALL." (See page 287) 
" The Lord^ from Heaven," (page 
292) « The Lord of Glory," (p. 295) 
and is also declared to be " above 
" all," (p. 293) and " over all, 
" God* BLESSED FOR EVER.^f These 
are undoubtedly Attributes of the Hea- 
venly Father (and many more shall 
hereafter be mentioned in the course of 
the argument) so that the Father 
and THE Soisi are manifestly OjNE 
in these seVeral respects, and in many 
more, as there is but ONE GOD^ 
or ONE JEHOVAH ! But the Unity 

*" *Xli/'' (says St. Paul, speaking of the people of 
Israel) *' ot TS-ocrs^sg, ytxi, 2^ wi/ XPI2TOS, to xocroi^ 
'' (Ta^y,oc, 'O 'XIN EHI HANTXIN 0EOC EYAOFH^ 
<^ TOl, sig r-ds a'iwj/a^. A^yii/." ''Whose" (or of 
whom are) " the Fathers, and of who7n as concerning the 
^^ flesh Christ (came) who is over all, God 
^^ blessed for ever Amen.'* Rom. ix, 5. 

i" And our Lord manifested himself to be truly GOD, 
Tvhen he asserted his *' Poxoer on earth to forgive sins," 
without contradicting the inward sentiment of the Scribes, 
" reasoning in their hearts" — ^' Who can forgive sins^ 
^' hnt God only,"" See Mark ii. 5—12. 

of 



S07 

of the Congregation of true Believert; 
(that they are ONE in Christ, &c\ 
must De considered in a more confined 
sense : the true Behevers are ONE glo- 
rious Universal Church, ONE Building, 
of which our Lord Jesus Christ is 
^^ the Found(itwn,'' (1 Cor. iii. 11.) ^^ the 
^' chief Corner Stone, "^^ (Eph. ii. 20.) 
*^ they are a Spiritual House,'' (1 Pet 
ii. 5.) ''a Bride;' ^ (John iii. 29.) a 
Being oimany in one,\ as the symbol of 
the Cherubim, ybwr living Creatures ia 
one, which moved with one Spirit, and 
represented the Hosts of Israel (see p. 
) and of course all those that are 
engrafted on that stock (the Olive-tree 



* " jFor thy Maker is thine Husbanb ; the Lord 
** (Jehovah) of Hosts (is) his Name: and thy 
** Redeemer, the Holy One of Israel, the God of the 
"^^ lahole earth, shall he he called.** Isa. liv. 5. 

t " Soxcc (being) many, ar€ one Body in Christy 
"f * and every one mmb^rs one of another/' Rom. xii. 5, 

-^ of 



308 

of Israel) through Christ* are in Uke 
manner esteemed ONE; because all 

distinctioiis 

* For — " if ye fte Ch r i s t's , then are i/e A b R a h a m's 
^^ Seed, and heirs according to the promise'' Gal. iii. 29» 
Thus all true believers in Christ, by being accountt*d 
" Abraham's Seed^'* are included in the Spiritual larael^ 
and are esteemed ONE in Christ ; that is, O^ECatholick 
Church, but not O^Fi Jehovah ; for in the peculiar Unity 
of the latter, none can be included except the Three 
Divine Persons, to whom alone the supreme Title Je* 
HOVAH is distinctly attributed in the Scriptures! 

My reason for making this remark is, that some learned 
Men, in their Comments on Jeremiah xxxiii. l6. (viz. 
Grotius, Vitringa, and several others) have applied to 
Jerusalem that glorious Title, which the Scriptures have 
given to Christ alone ; viz. ** Jehovah our Righte- 
<iOUSNESS ! The learned and Rev. Mr. William Lowth 
(formerly Prebendary of Winchester) in his Commentary 
on Jeremiah, p. 2^3, also applies itto ** Jerusalem, 
^' that is (says he) to the Church," &c. The leaFned 
Authors of our last excellent English Version have like- 
wise unhappily fallen into the same error (though the 
older English Versions w^ere clear from it) and have ren^^ 
dered the passage as follows — " And this (is the name) 
^ wherewith she shall be called^ the Lord our 
'^ Righteousness." So V^itringa — " Hoc est (No* 
^ men) quo ifsa denominabitur^ Jehova Justitia 
\^ JipajfflA/' (Anacrish Apocalypsios; p. 188.) 

But 



ao9 _ 

distinctions of JKation, Rank, and 
Dignity^ and even of Sex, are set aside 

in 

But the Hebrew Text will bear no such construction, 
insomuch that the above-mentioned Translators have been 
obliged to interpolate their respective ^^ersions of this 
passage with words that have nothhig to anm^er them in 
the original^ in order to make up that imaginary sense 
of it, which they have erroneously adopted ! for they 
"Supply the words ** is theiiame^^ and *' nomen," for 
which there is not the least authority in the original 
Texti Supplementary wurds are never allowable in 
translations from the Hebrew Scriptures, unless they are 
absolutely Tuecebsary to render the sense compleat by 
fiUinir up such a vacuum in the English Expression as 
sometimes arises from the difference of idiom in the two 
Xanguages ; but they are very iar from being nece^mry 
in the Text before us, which will appear -by two plain 
Circumstances, viz. — 1st. That a literal rendering of the 
"Hebrew in this Text into English affords an tnteltigible 
and just construction without that interpolation. S(i that 
there can be no reason or authority whatever for making 

'it! And 2dly. That the Words supplied by the 

Translators have led them (for they could not have so 
jendefed the Hebrew Text without them) to attribute 
io Jerusalem that glorious Title, which in the parallel 
Passage of Jeremiah (Ch. xxiii. 5, 6. as well as in the 
Text before us) apparently belcmgs to the Righteom 
Branch of David, the King that should reign and execute 
Judgment and liighttoumm (nplJJ) in the earthj 



310 

in^the true Church — *' There is neithet 
^^ Jeu nor Greek j there is neither bond 

^* nor 

\ 

so that the passage instead of being (as in the Hebrew 
Bible) parallel to the former * is rendered by their 

* In the former passage (Jer. xxiii. 5, 6.) the righteou* 
Brfl^zf^of the House of David, the Kin^ that was to rei^riy and do 
judgment and Righteou-sness in the Land^ is manifestly called 
*' Jehovah our Righteousness.'* — *' In nisdnys'^ (V^IO, here is 
a masculin-^ relative plainly eferring back to the substantive "|7C— 
Kin^y in the preceding sentence) ^^Judah shall be saved*'' (}^]D)D — 
feminine — i. e. Judab sh-' shall be saved) " and Israel shall ci'jcell 
** saftli'''' (these are mentioned as conl'nigenls of that King^s 
Rf2°rny so that the principal S-fbstautive must be known by the 
refei-enceof the Relative, which plainly points to "[/"^ the King, 
mentioned in the preceding sentence)^ " yi7id ihis (is) his ?iame 
<< whereby he shall be cfl^/^'d '» (*INnp» lU;*^ TC'd? nW Here the 
Masculine Relative is again inserted and connected by the copulative 
1 [and"] to the Relative, in the beginning of the same sentence, so 
that both relatives manitestly refer back to the same principal Sub' 
stantive i)Q the King mentioned in the preceding sentence, and 
DOt to the nearest substantives Judah and Israel as some have 
erroneously conceived, in order to make the Text correspond Mith 
the mistaken construction of the Parallel Text, which cannot be 
done without violence to both Texts, and therefore we must abide 
^y the Letter and construe this part of the Senvence as follows— 
•' And this (is) his Name which they shall cnll^* [or " proclaim, or 
•* zahich thf^y shall invoke "] rather than — whereby he shall be cahed,*'* 
#or the Verb is in the 3d person plural) ** the Lord our Righte- 
•* ousness '' — The expression in the other Parallel Text varies in 
several circumstances from this, so that Critics cannot be justified 
in attenif^ting to warp the sense of this passage to that, nor the 
sense of that to this, but on the contrary are bound to give to each 
'Of them their trrw literal Sense ; and we shall find that the paraliel 
will be so far from being weakened thereby, that it will, on the 
^contrary, appear much more clear and consistent. 

Translaliop 



311 



a 



7ior free, there is neither' male not^ 
I' female : for ye are all OjNE in Chkist 

'' Jesus. 

Translation absolutely dissonant, ir reconcile able, and un- 
parallel not only lo that particular Text, but to every 
other part of Scripture ! 

Jerusalem, or the Church, might be allowed, by way of 
'Title, to bear a Motto, or Memorial respecting " the 
■^^ Righteousness of Jehovah,'* or that '* Jehovah is 
" Righteous,'' as King Zedekiaii and others certainly 
did bear such a memorial of Jehovah in their names 
(see my Tract on the Law of Retribution, p. 110, l66) ; 
but neither Zedekiah, nor even the Redeemed Church or 
Spiritual Jerusalem, could with the least degree of pro- 
priety be called, what Christ alone really was and is, — 
*' Jehovah our Righteousness ! " 

But the impropriety of thus applying that glorious 
Title need not be argued ; it is amply sufficient to shew 
that the Hebrew Text cannot admit of such a construc- 
tion without doing violence to it (as Vitringa and the 
learned English Translators have done) by supplying 
the Word CD*yI7, Nomen, or name which is not found 
in the Text ! See the words at length. 

n:a2'7 \o^'n c^ym^^^ niin^ y^in ann n^no 

That is — '' In those dap J' (referring back to the former 
Sentence wherein the Righteous Branch of David 
is foretold, and that he sbail execute Judgment and 



3T2f 

^^ Jesus. And if ye (be) Christ's, then 
^^ are ye Abraham's Seed, and Heir» 

*^ according 

High TEOusi? ESS in the Land) *' shall Judak he saved^ 
(ytnjl feminine, She shall be saved) " and Jerusalem 
^* shall diveir' (pDU^P also feminine, 5^e shall dwell) 
\^* sajely; and He" (Ht 1st e or this p€rso7ty wiia 
*' SHALL CALL her" (or rather — '' he who shall call 
*' ^0 her'' n"? hJ"^p^ nu?N no '* ^V THE Lord oui^ 
^* Righteousness," or rather Jehovah our Righte* 
ousness. Here is a Translation strictly literal (the only 
word supplied being the common auxiliary verb is^ 
^vhich very frequently is found necessary to be added to 
the English Expression in Translations from the Hebrew) 
and though we find the manner of expression -very differ^ 
cnt from the Text in the 23d Chapter, there being here a 
feminine Relative instead of a ?nasculijie Relative, the Verb 
being also varied from plural to singular^ and the nouu 
Z^M) (Name) entirely omitted, yet the sense according 
to this most literal renderirg, is not only consonant and 
parallel to the former passage, but also strictly 5cn)^i/rtt/. 
For JehovaR certainly called to Jerusalem and her 
Inhabitants both before and after that Prophecy of 
Jeremiah ; — " I have called unto them " (said Jehovah, 
gpe9,king to the Inhabitants of Jerusalim by Jeremiah, 
Ghap. XXXV. 170^* ^^l l^^y have not answered.'* Here is 
the very same verb K'lp to call, and the preposition ^^ 
TO, prefixed in like manner to the pronoun following the 
Verbf 60 that tU@ expression is the same, Aiid agam 



3ia 

"^ according to the promise J^iG^X. iii. 28, 
f9.) Thus the Faithful are one in 

Christy 

^e read in the Prophet Micah (vi. p.) — " The Voice of^ 
^ Jehovah shall call to the City'' -)>y*7 HIH^ "71? 
K*1p*. Here the very same Verb ^^"]p^ is used in the same> 
^ense — shall call ; and in the two preceding Chapters 
$ion\% called upon under the iigtire of a WoMATf — 
^^ Be in painy and labour to bring fort h^ O Daughter 
^ OF ZiON, LIKE A WoMAisT in Troxail^ dec. Tkow 
^ shalt go tvai to Babylon^** &c. Chap. iv. 10. And 
again in the 5th Chapter 1st Verse, *^ Gather thyself in 
*^ Troops-^ Daughter of Troops *' (manifestly referring 
to the Daughter of Zlon mentioned in the preceding 
Terse) ^^ he hath laid siege against us; they shall smite 
*' THE Judge of Israel with a rod upon the Cheeky*^ 
ice. And who is this Judge of Israel ? Surely it ir 
ike Divine WORD who, not only by his Prophets ia 
ancient times * but al^o in his own Persoii (as Son of 
Gody and Son of Man) called to the City and its 
unwary inhabitants? — Who said by Isaiah — "J have 
** spread out my hands all the Day unto a rebellious 
<^ People,'' Sec, (Ch. Ixv. 2.)—" But they refused t9 
*' hearken, and pulled away the Shoulder, and stopped 
^ their Ears, that they should not hear. Yea, they madt' 

* *' Are not these tfie Jf^ords which Jehovah katk called*'* 
— (i^*1p called or proclahnedj i. e. to the Inhabitants of Jeiusalem) 
** by the former Prophets, rvhen Jerusalcm toas inhabited? ^^-^ 
Sec, — Zeeh. vii. 1, Here the Verb J»f*lp to call is used in the very 
«arae sense that I have given to it in the Text of J^i'emiah now 
under con&ideratioiH 

S « " tlieih 



ii 



it 



314 

Clwist, but surely not vnilh Christ; — I 
mean, not istiih him, in the Unity 

of 

^^ their hearts (as) an Adamant Stone y lest they should 
'^ hear the Laxv^ and the Words which the Lord of Hosts 
" hath sent in his Spirit bj/ the hand of the former 
^' Prophets : therefore came a great wrath from the Lord 
of Hosts. Therefore it came to pass (that) o* he 
called" (i^"lp the same Verb, still used in the 
same sense) " and theif zvould not hear, so tiiey shall 
call'' (1N"lp> in the future Tense) '' and I mil not 
hear*' (yQti"'K N*?*)) ^' saith Jeuoy ah of Hosts : and 
I ^^"^ ILL scatter them'' (CD^iyDKI still in the future- 
Tense : and be pleased to remark, that the prophecy of 
this scattering or dispersion was delivered by Zechariah 
after the return of Israel and Judah from their former 
dispersion in the Provinces of Babylon ; but t\n% future 
Dispersion was to be much more notorious and general) — 
^' I xvill SCATTER them with a whirlwind A'hiO'SG all 
^* THE Nations who7n they knexc not,' Sec, (Zech. vii. 
11 — 14.) From this last dreadful and general Dispersion j 
the Jews have never yet returned to their own proper 
Country, but '' the Land is (still) desolate after them*' 
(see the 14th Verse) having been ever since possessed 
and plundered by standing Armies (the bane of ^lankind) 
4jonsisting alternately of various foreign Nations ; and the 
frightful desolation of that Devoted Land has been 
continued and prolonged by the detestable Arbitrary 
Soier?mc7it^ of Arabians, Turks, and such other foreign 

DespotF/ 



315 

of the Power, Glory, and Eternal Exis- 
tence, wherein he and the Holy Ghost 
.: are 

I)cspots, tlie Scourges of INIankincl ! — '* For they laid 
" the pleasajit Land desolate r^ This deterimned Fe;?ge- 
c>^ce against the Jews (viz. *' They shall call and I 
^' ^v^7/ not hear/^ &c.) was lamented in the most affecting 
Terras by '' the Judge of Israel'^ above-mentioned, 
uhom they sinote and despised, for '' he called and they 
*^ v:ould not hear /" — " O Jerusalem, Jerusalem, 
^' that killtst the Prophets, and stonest them ichich arc 
*' sent unto thee, How often would I have ga- 
'' thered thyChildren together, cre/i 05 a /zcw 
" gathcreth her Chickens under (her) wings, and ye 
^^ WOULD xot ! Behold, your House is left unto you 
^' desolate! For I say unto you, Ye shall not see mc 
'^ henceforth^ till ye shall say, Blessed is he that comcth 
^' in the Name of the Lord." (Matt, xxiii. 37 — 39.) 
May God of his infinite Mercy hasten that time, and 
give grace to the Descendants of his once peculiar people 
that they may acknowledge the true Shepherd and King 
of Israel, and be collected from this fatal dispersion^ 
which hath already endured more than 1700 Years I 
Then will they know and declare that " the Branch of 
'^ Righteousness that grew up unto David, and 
^' executed judgment and Righteousness in the Land^ 
*^ is he that called to her " (n'?) that is, to Jerusa- 
lem (Jer. xxxiii. 1(S.) and that ^^ this is his name 
OO20 ^vhich tkey shall ra// JEHOVAH our Rich- 



ti:owsm-.ss/'" 



are (land ever were) included with tfili 
Almighty Father I The Unity of th^ 

Churcli 

^ TEOU^NESS.^ (Jel\ xxiii. 6.) Nay some of the mos| 
learned Rabbins have declared long ago that this is 
*lhe title of the Messiah ; and even Grotius Himself who 
applies this Title to the City {''^ hie ch Civitats 
^ agitury* see on Jer. xxxiii. l6.) yet acknowledges thai 
tiot only Christians, but also the learned Rabbi KiMCiit 
refers it in a more sublime sense to the Messiah^ 
^* Sensu sublhniore non Christiam tantutn, sed et KiM^^ 
** cm hoc ad Messiam refcrtr 

And therefore if all the Texts above cited be duljl^^. 
compared and considered, it must appear that the Title 
*^ Jthoxah our Righteousness '' is not applied by Jeremiah 
(xxxiii. l6,) to Jerusalem-, but to him, who (as the 
prophet said) shall call her. This it seems has been, 
the opinion of ' several InterprtferSy pariicularli/ Hue- 
^ Tius, De77ionstr. Erang. Prop, \u, cap, \6, ami our 

* learned Bishop Peaks on in the Notes upon his Exposi" 

* tion of the Creedy p.. 165,* who, as the above-mentioned 
BIr. Lowth acknowledges, 'render the Words thus:* 
^^ He that shall call her'' [i. e. 'to be his pecu^ 

* liar people '] " i s t h e Lo r d o u r R i g h t e o u s n e s s /' " 
See also the Old English Translation by Tindul, printed 
in lo4Q-— *'^i72f/ HE TJiAT shal cal her, is cvefk^ 
" God our Hi/ghte<nis Maker,*.' — In the Old Version 
called the Bishop's Bible, we read — ''And he that shall 
" call heryis even God aur lUghteou^ncsseS* And in the 

€ommoii 



S17 

'Church is, indeed, in some respects (as 
if have shewn) like the Unity of THE 
Father and the Son, but it is not /Ar 
same Unity, as the Socinians would in- 
common English Version printed by the King's Printer ia 
1611, we find nearly the same rendering — ''And het 
^ that shall call her is the Lord our KighteousnesseJ^—^ 
These are sufficient authorities, I trust, for what I have 
asserted in this note, and for the translation which I havr 
ventured to make of the Text in question ; and therefore 
if all the Texts also above cited be- duly compared and 
considered, it must appear that the Title " Jehovah 
*^ OUR Rigiiteous:n ESS " was not applied by Jere- 
miah to Jerusalem^ but only to the Righteous Branchy. 
which (as he foretold) grew up to David, and called 
to her ! See also a note in my " Tracts on the Syntax and 
*' Pronunciation of the Hebrew Tongue/' Appendix p.. 
88, to 90, concerning the ungrammatical translation of 
these two Texts of Jeremiah (xxiii. 5,6. and xxxiii. l^-^- 
16.) in a late English Version of the Book oiJeremiahy. 
by an eminent professor of Divinity,, who has absurdly 
attempted to withdraw that glorious Title — '^ Jehovah 
^* our Righteousness*^ from the only man to whom it caa 
justly be attributed, viz. the Branch from the Stem of 
Jesse ;. according to the most accurate, and repeated^ 
assertions of the Hebrew Prophet ; so that the Divinity' 
of the Messiah is not (as he has unguardedly asserted) *^ 0^ 
" Doctrine which draws its decisive proofs from the nev^ 
<^ Testament only.'.' 

sinuate. 



818 

sinuate,* In the Communion Servic* 
of the Church of England, indeed, 
mention is made of our Unity with 
Christ—'' JVe are One ^ylTH Christ, and 
'' Christ WITH US,'' (see Exhortation at 
the time of the Celebration, &c.) but 
this has not the least reference to the 
Unity of Christ with the Father, but 
only to the declared Unity of the Faith- 
ful, who form that one Building, where- 
of Christ is the '' chief Corner (Stone). 
In whom allTiiE building ftly framed 
together groxcelh unto an Holy Tem- 
^' PLE in the Lord: in whom ye also are 
builded together for an habitation of 
God through the Spirit.'' (Eph. ii. 
20—22.) So that all faithful disciples 

* This attempt of the Socinians to exclude the doctrine 
of Christ's Divhie Dig?iify, which necessarily arises from 
the repeated declarations in Scripture, tlvat the Father 
and the Son are ONE, is vain and futile ; because the 
many circumstances of Divine Omnipotence and Eternal 
Existence (already recited) in which they are ONE, can- 
not without blasphemy be attributed to the Chnrch^ or to 
that other Ujiiti/y wherein the Church is included in the 
Father and the Son, 

are. 



46 



i( 



€6 



319 

|re, uii doubt edly, One in Christ (that 
is, ONE '' Holy Temple;'^ or One 
Catholick Church) even as the Father^ 
and the Son are One : but it must ap- 
pear from the several texts ah^eady 
quoted (if they are duly compared and • 
weighed together) that the Unity of ike 
Church in Christ, is not mentioned as 
the same Unity , wherein the Father and 
tiie Son are One (viz. One in Power, 
Glory, and Eternal Existence, or One 
God) but only as a resemblance or illus- 
tration in some respects, of that Divine) 
Unity ! — In some respects (I say) as 
being united in Will or in Divine Love 
(as I have already shewn) or by the 
inspiration of the Holy SpJrit in eaeli 

* With respect to the ^' One Holy Temple^^' we may 
say, that the Faithful are One. either in or xdth Christ; 
because Christ is called " the chief Corner '^ and " the 
*^ Ilead'^f of the Church, and consequently in this figurd 
is esteemed a part of the Church, 

f *' And gave km to be Head over all (things) to the Church,. 
^' zohich is his bodi/, the fulness g^ him that fdUth allin alh^* Eph. i.. 

in- 



320 

individual, through which the whole 
Congregation of the Faithful that are? 
*^ builded together'' in Christ, hecome 
^* an Habitation of God/' (see the text 
last quoted fi'om Eph. ii. 20 — 22.) but 
not in all respects, because there are 
many circumstances (some of which I 
have ah'eady mentioned) wherein the 
Unity, or Fellowship, of Christ with the 
Heavenly Father is infinitely transcen-* 
dent, and such as cannot, without Blas- 
phemy, be attributed to the redeemed 
Brethren, or those that are merely Mem- 
bers of the Church ; so that the Socini^ 
an objection to the doctrine, which ne- 
cessarily arises from the several texts, 
wherein tJw Father and the Son are 
declared to be One, is apparently unjust 
and false ! May any otlier Man, but 
^' the Man Christ Jesus,'' (1 Tim. ii. 
5.) say as he did — '' All Things that 
*' THE Father hath are mine?" 
(John xvi. 14.) And again—" »4s the 
*' Father knoweth me, even so know I 

' " th€ 



1 

'* the Father^" ( John x. 15.) or, a» 
Christ expressed himself to his Heavenly 
Father in P raver — " ^'^nd novs, O 
^'Father, glorify thou me with 

^' THINE OWN SELF, WITH THE GlORY 

*^ uhicli I had mlh ihee before the world 
^^ was?" (John xvii. 5.) Thus Christ 
declares his right to be glorified with the 
Heavenly Father himself ^ which must 
mean, to be glorified with supreme 
Glory, as it is the Glory of the Al- 
mighty Father, '' the Glory which'' the 
Son had with his Almighty Father 
*^ before the world was V' This glorious 
Person assumed the Nature of Man, 
and for a time dwelt among men, that 
lie might " fulfill all righteousness'* 
(Mat, iii. 15.) even in his Human J\^a- 
lure, and thereby restore the lost dig- 
nity and privileges of that Nature ; — 
'' the first Man (being) of the Earthy 
^' earthy i'' but the Second MAN the 
^' Lord from Heaven !'' (1 Cor. xv. 
47.) Human Nature y therefore^ is in- 

T t 



4€ 
€i 

ii 



322 

deed exalted to eternal Glory, but that 
is only in, by, and through hiiriy who 
alone is truly and essentially the '' Son 
'' OF God/'* as well as the '' Son of 
Man ! " For he is '' //^e JVayy and the 
Truth, and the Life : wVo mafi cometh 
unto the Father '' (said our Lord) 
but by me'' (John xiv. 6.) The 
miserable state of fallen Man is already 
described in the former part of this Tract. 
The means of retrieving our lost dignity 
remains still to be shewn. God has 
mercifully revealed to us these neces- 
sary means, and tendered them in the 
Scriptures to our Choice, that by a 
prudent use of the Knowledge of Good 
and Evil, we may constantly prefer, and 

* *' Jehovah said unto me — Thou art mv Son— Tliis 
" day have I begotten thee." Psa. ii. 7. ** His Disciples 
^^ came and worshipped him, saying, Thou art truly 
" (aX^9iU5) t^ie Son of God:' Matt. xiv. 53. " The only 
'* Begotten Son of God,** John iii. 17, 18. *^ His oxen 
" Son'* (i.e. proper or peculiar Son), Rom, viii. 32* 
" who said that God was his own (or proper) Father, 
^' making himself equal to God," John v. 18^ 

chuse 



S23 

chuse the Good, earnestly claiming the 
promises of Divine Assistance ; where- 
by we shall also be enabled to reject the 
Evil on all occasions, and effectually to 
resist the Spiritual Enemy y and maintain 
our integrity in the severest trials of our 
Faith ; for " in all these things we are 
" ?nore than Conquerors through him 
*' that loved us.'' (Rom. viii. 37.) ? 

Thus the device of Satan, in pro-^ 
moting Man's assumption of forbidden 
Knowledge, is completely turned against 
himself; for that \evy Knowledge^^ 
which (through his deceit and tempta- 
tion) subjected all Mankind to Sin and 
Death, is nov/ (through the mercy of 
God) become a proper Principle of 
Action (if we use it as we ought) to in- 
cline us to Righteousness, and leadns 
to '' the Tree of Life I "* But we must 

re- 

* The hereditary Knot/ledge of Good and Evil ^ 
-^liichour first p?\renti unUwfcJly took upon themselves^ 

bv 



524 

l^^member, at tlie same time, that this 
Knowledge iu Man is far from being of 

itself 

\y eating of *^ The Tree or Knowledge/* is shewn 
r» t^ie beginning of this Tnict to be a Divine Knoxv/edge; 
.5uch as mus-t have originally proceeded from (jod ; and 
as THE Divine Woai), wliich.*' juyz^ -uii/t GOD," and 
^' u-as GOD/' (John i. 1.) is declared also to he '' tht 
** true hi G u T y -which i.io i\T ¥.111 evciyman that comet J:^ 
^* into the -xorld," (Johni. Q.) weiviay perhaps, without 
inTipropricty, conceive, that the said Djxine Knonlcdgc 
{of which man unlawfully partook) was in some way or 
f)ther originally communicated to the Tree ofKfwu:kdgc 
-in Paradise, by the Eternal Word, because Light and 
Knowledge, when rr^rMiQiiQAdkS mental Properties^ are 
certainly synonymous terms; so that to impart Know- 
ledge to ever II many is the same thing as to light, or 
SNLiGHTE!!T,erer3/77?C7z that corncth into the ziorld, But^, 
"X^hetberthis coniecture be true or net, vet we are certain- 
^!;at we can have no hopes of regaining the privileg(3s- 
which were lost by the former fatal disobedience, except 
through Christ alone: for to him are attributed all^ 
"the properties of ^* The Tree ot Life ; " ^ so that, in 
•Kim, we may truly partake of such benefits, as are 
^iriplysUiTiCient to restore the original Digniti/ o/Man1 
"^' And this is the record ^ that GoD hath giVcn to us^ 



* From- which o\ir beguiled ancestor wasniihappiiy excluded, 
"bficg driven from paradise — ** lest he (sho-ald) pui forth his hufidj-nrtd 
*' TAKE ciso c^jr^ ^RK£ o? Lj?1, andthT, and Live Jot c^^cr^'^ 

' ^ /* ETEKNikl* 



825 

itself sufficient for these pniposesl The 
dignity and privileges oi Human JSTaiure 

cannot 

"^ Etehkal Life i and thisLivT. is in his Sok. f/r 
-« that hath the Son, hath LIFE ; (and) he that hath not 
*' THE Son or God, hath not Lii'E. These things have 
** I xvrittcn unto you thai btHeve on the Name of thjei 
"** Son of God, that ye may hnoio that ye have Etf.r- 
" N A L Life, and that ye may believe on the Name of the 
*' Soy OF Goi>/' (1 John v. 11—13.) ** He that hath 
** en ear, let him hear xihat the Spirit saiih tint a the 
** Churches: To him that oxercometh, will. J give" 
(the Spirit here speaks in his own Name, iindihtTe- 
by declares his own On^nipotenc<r and Divine Na- 
ture— ^^ To him mil /GIVE," saich the Spirit) *^ to- 
cat of the Thee or Life, xnhick is in the midst of tlu: 
Paradise of God," (Ptov. ii. 7.) — Therefore, to ^^ cat 
** of the Tree ^/'Life/* is manifestly a spiritual repjisr, 
though real in its eternal effects, which are undouhtcdlv 
the same as those wo expect in Christ. **■ As the Liv- 
** ING F.4THER hath sent ?n€ ^* (said our Lord) ^^ and 1 
" LIVE hy the Father: so he that eateth me, eicn he 
^* shall LIVE Lyme. This is that bread xihich came 
" do^'nfrwn heaven : 7Wt as your Fathers did eat Mann ay 
*' and arc dead. He that eatetii of this bread shall 
*' LIVE FOR EVER.'' John vi. 57 i jS. Christ is there- 
fore, in a most effectual manner to us, ** the Tree of 
** Life ;'^ and accovdlni^ly ho himself Juis assure<I ns in 
-the strongest terms — ** Yehily, Verily, T say unto 
** you J Except ye eat thejlesh of the Son of Man ^ and 

" ilviiJi 



«* 
«< 



32(5 

cannot be known, nor the manner of 
communicating them properly under- 
stood 

*' drink Ids bloody ye Tiave 7io Iatt. ijj i/ou. IVJioso 
*^ catcth wy Jicsh^ and drinkctk my bloody hath eternal 
" Life, and I will raise hi7n €it the last day. For my 

^' FLESH ?5 MEAT INDEED (aAy^Sw? " TRULY SO*') 

'^ ai\d MY BLOOD is DRINK INDEED," &G. (John vi^ 

53 — 55.) Now as the eating the flesh of the Son of Many 

and drinking his blood (" Except ye eat, &c. — ye. 

" have no Life in yau*' &c.) is thus declared to be 

absolutely necessary for us, of course the MEA^'S given- 

us OF DOING so, demand our most serious consideration,. 

especially as they were expressly and clearly revealed to 

the Apostles in the solemn hour of Christ's latest instruc* 

tions,"^ which confirms the doctrine of their necessity and 

importance I 

As 

* The Apostle Paul relates the last commands of Christ on this 
snlnect, as they were revealed to him by our Lord himself, evea 
after his ascension, whereby the necessity and importance of thetru 
are still farther confirmed ! viz. .** That the Lord Jesus, the night 
*• he zuas betrayed, iock b^ead : and ivhen h^^ had given tha?iks, he 
*' brake (it), and said,. Take, eat : this is my Body yZvkieh is broken 
*' ^for you : Triis do '' {rcvro TrotsATs, manifestly directing his dis- 
ciples to use the solemn ceremony of breaking bread, as he had^ 
X)cne) " in reniemlrance (said he) of 7?ie." After the same manner 
also the Cup, XDhen he had s^fppedy saying, ** This Cup is thc^exnf 
** Testament^'' (or New Covenant) **z>z my blood: This do ye, af 
** oft as ye drink (it) in retnenibrance ofmej'^ Thus far the Apostle 
relates the crjnimands of Christ; which clearlj^ relate to what our 
Lord himself had before declared concerning the necessity of 
eating his ficskj and drinking his blood ; so that this solemii_ceremony 
tf Bread and Wine is mai^ifestly the means he ha? given us of doing 

40 i . 



327 

stood without a right Faith in the Dig- 
nity and Divine Kature of Christ ; be- 
cause, in his Promises alone, our title 

As our Lord had before declared — Myfiesh is meat 
((3fW(rK, I'OOD, from thence the German broat, and 
English word bread) '^ indeed, and my blood is 
*' DRINK indeed/' he now substituted the real viands 
of bread {(KXn^oQt, j3fwo"tf , or rooD indeed) and wine 
{drink indeed) as the outward symbols of that flesh 
and BLOOD (that spiritual 7}ieat and drink for the soul) 
of which all persons must of necessity partake, who hope 
for Eternal Life ! Blessed are they that do his coni" 
^* mandmeiitSy that they may have right to the Tree of 
^ Life,'' kc. Rev. xxii. 14. 

so ; because our Lord declared of the Bread — Tkh is my Body, &c. 
and of the Cup — T'kis is the Neiv Covenant in my Blood, &c. And 
therefore we may be assured, that all persons, who sincerely and 
with due faith and disposition, partake of these two outward 
symbols of his Body and Blood ^* in remembrance of hijn''^ (according 
to the form which he himself so expressly instituted) do most cer- 
tainly, in a spiritual manner, partake also of " the Tree of Life y'^* 
agreeably to the promise of THE Spirit, " to him that overcomcth! *' 
The Bread is no otherwise the Body of Christ, than as it it: 
used in this institution — viz. received, and eaten in remembrance of 
Christ ; by Which we have Communion of his Body. 1 Cor. x. 16. 
For we have no authority whatever to esteem it the Body of 
Christ in any other respect; so that for all other purposed and 
uses whatsoever, it cannot be allowed so muck as the Name of any- 
thing else, but what it really is — mere Bread — even when it is held 
up to be worshipped; and therefore that Church wliich uses it in 
such an unjustifiable manner, is certainly guilty ©f the grossest 
idolatry ! 

to 



328 

to those extraordinary Privileges is 
founded ! '' JVhalsoeverye shall ask IX 
'^ MY Name'' (said our Lord Jesus) 
^' that WILL I DO'' (a clear proof of his 
Divine Nature) 'Uhat the Father'' (said 
he) ^^ 77iay be glorified in the Son. Ify^ 
*' shall ask any thing in my Name" 
(said our Lord again) *^ I will do it/' 
&c. John xiv. 13, 14, 

A riglit Faith, therefore, concerning^ 
the true Dignity of that Divine Per^on^ 
in vthose JVame we hope to obtain the 
heavenly Gift of the Holy Ghost, is 
undoubtedly necessary ; and we must 
^^ give him the honour due unto his 
^' JS*a7ne,'' or the verv mention of that 
Name, instead of entitling us to favour, 
would be an oftence to God, ^vho ^^ hath 
^' highly exalted'' his only begotten 
Son, '^ and giz^en him A Name xschich is 
'' above EVERY Name : that at the 
'^ Name of Jesus every knee should 
'' bow, ^/'(things) in heaven^ and (things) . 

'' in 



<4 



329 

zn earthy and (things) under (he earth : 
^^ and that evert/ tongue should confess^ 
*' THAT Jesus Christ is Loed, to 
^' THE Glory of God the Father.'^ 
(Philip ii, 9-11.) 

*' Keither is there salvation in any 
^' other: for there is none other 
^' NxVME under Heaven given among 
'^ Men, whereby ue must be saved.' 
Acts iv. 12. '' For as the Father raised 
** up the dead, and quickeneth them t 
^* even so the Son quickeneth whom 
'' hewlir John V. 21. 

In a preceding verse (viz, 17th) our 
Lord, in hke manner, compared (with a 
seeming insinuation of equaht} ) his own 
w^orks with the w^orks of his Father— 
'^ My Father workelh hilherto'' (said 
he) '' andlworky 

The Father which worketh hitherto, 
was clearlv^ understood bv the Jews to 
signify the J Imighty Father, the JForker 
OY Maker of all things, and therefore 

u u {hix 



S30 

they could neither brook the meiitioti 
be made m the same senteace of his 
©wn x£orking, nor the particular claim 
^vhich our Lord expressed in that sen- 
tence to the Almighty Father as his 
peculiar JP^/Ae^r, calling him My Father, 
instead of Our Father , as the comnaoij 
Parent or Creator of Mankind. 

All this is plainly implied in the fol- 
lowing verse ; and *^ therefore the Jews 
'^ sought the more to kill hiiTiy because 
*^ he not only had broken the Sabbath^ 
(viz. by his miraculous Works in healing 
the Sicky and doing good) '^ but said 
*' also, that GoD was his Father/' 
'ti7.r^ox. ihw eXr;c rov Qeoi\ (said that 
God was his proper or peculiar Father) 
*' making himself EQUx\L uith God.'' 
For to call God his jTCCuliar Father was 
Justly esteemed by the Jew^s the same 
thing as making himself '^ equat with 
^' God,'' though they were unjustly 
iticensed at it, through a w^ant of due 

attention 



331 

ntteiition to the mighty ff^orks (similar 
to those of the Ahnighty Father) to 
%vhich Christ appealed, as a proof that 
he was really the Son of God! 

That Supreme Honour is therefore 
due unto the Name and Person of 
THE Son, our Blessed Redeemer, who, 
for OUR Sake, took the Nature of 
Man upon himself, is manifest, because 
we are expressly commanded to honour 
the Son, even as we honour the Father ; 
so that we cannot exceed — ^^ For the 
'' Father judgeth no Mx\n ; bui 
'^ hath committed all Judgivient un- 
" TO THE Son : that all (Men) should 
*' honour the vSon, even as they honour 
*' THE Father {hot rsat^x^Q rvmai ro^ 
'' vtoi^,K2d(DQrmj(jiropzjocrE0iX''). And 
again, ^* He that honour eth not the Son, 
^* honoureth not the Father which hath 
^' sent himr John v- 22, 23. 



rii 



To ^* honour the Son '' {KScQac;^ from 






332 

>i(ZT2 and o:;, according as, or) even as 
thev ^' honour the Father/' would be 
idolatrVr if the Son was not a. Divine 
Person, really and truly God from all 
Eternity ! Because the God of Israel, 
the Eternal and Everlasting H*!)!'^ Jeho- 
vah, and Creator of all things,* at the 
very time that he j)romised this Glori- 
ous Redeemer ^^ Jar a^venant of the 
people, for a Light of the Gentiles ; 
to open the blind eyes, to bring out the 
PRISONERS from the prison '* (that 
is, from the bondage and slavery of 
Satan) *' and them that sit in darkness 
'^ out of the PRISON-HOUSE," he im- 
mediately added in the very next sen- 

* " Thus saith God the Lord (or Jehovah), He that 
*'^ created the heavens^ and stretched them out ; he that 
*' spread forth the earth, and that ichich cometh out of 
** it; he that giveth breath mito the people upon it, and 
•' Spirit, to them that xcalk therein : J the Lord have 
*' called thee (that is, Christ) in righteousness^ and xdll 
*^ hold thine handy and ivill keep thee, and will give thee 
** for a covenant of the people ^ for a light of the Gentiles,'^ 
&c. Isai. xlii. 5— *5. 

tence. 



333 

tence, ^^ I am the Lord '' (or Jehovah) 
'' THAT IS MY Name : and my Glo- 
'^ RY will I not give to another," &a 
Isai. xlii. 5 — 8. Yet Christ will surely 
come in the Glory of his Father, bu rri 
Soi^ri Ts JtOLTi^OQ GCJts — Mark viii. 38, 
(compare with Luke ix. 26.) 

It is impossible therefore, that the 
Supreme God, Jehovah, should " give 
ff his Glory y' or require Men to lionour 
the Son, even as they honour the Father^ 
if the Son was ^another, or not in Unity 
or One with the Father in the Eternal 
Being of the One God ; I mean, if he 
was not included in the One Eternal 
Divine Being TT\TVy which is but One 
(nnK TV\TT^ O/ze Jehovah) that is. Unity 
ITSELF, and therefore incapable of dif- 
ferent Degrees, or InequaUly. '' Hear, 
^^ O Israel (said Moses) the Lord (or 
^^ Jehovah) our God, is One Lord,' or 
'' One Jehovahr nriK mn^) Deut. vi. 
4. And yet we find, that this glorious 

Name 



334 

Name of the One Eternal God of Israel^ 
viz. Jehovah nin% is manifestlv attri- 
buted, both in the Old and New Testa- 
ments (as I have already shewn), to the 
Messiah as a distinct Person from the 
Father; and therefore, when we read 
our Lord's expression in John xiv. 28* 
^^ My Father is greater than //' we 
must necessarily understand, that no 
comparative reference can possibly have 
been intended therebv, nor is to be 
made, concerning the Divine J\^ature, or 
Godhead J which certainlv is but Oi?e, 
viz. '' One Jj^hovah,'' as the text 
expressly declares, and consequentl}^ we 
must acknowledge with the Author of 
the Creed, commonlv attributed to 
Athanasius, that " the Son is equal to 
^^ the Father, as touching his Godhead,'' 
(viz. \he One Eternal Beingy or Jehovah) 
*' though inferior to the Father as touch- 
*' ing his Manhood,'' or his Mediatorial 
OiFice ; for in some such qualified sense 
we must of course understand our Lord's 

expression 



335 

expression in John ('^ the Father is 
f^ gi^ectter than I') before mentioned ; 
for those Men, who venture to assert, 
that the Inferiopitv of the Son consists 
in his Divine Kature^ xnnst evidently 
suppose a Superior and Inferior Divine 
Nature, and consequently, that there are 
Two Divine JVatures, which Idea the 
Scriptures expressly forbid—*' (Jeho- 
'' VAH, OUR God, is One Jehovah,'- 
(Deut. vi. 4.) — And therefore, as the 
Son is also Jehovah, we are bound by 
the Scriptures to believe, that he is af 
the same Divine JVature with the Father 
in that One Eternal Being, agreeably to 
Avhat he himself has declared — *' / and 
^' the Father are One.'' {Eycj KXi 6 
TjOLXTiO kv EOjxtv) John x.30. And as the Plu- 
rality of Persons is clearlj^ expressed in 
the latter text by the Plural Verb zoillI^^ 
ue are; so the word ir, One, evidently 
demonstrates the Unity and Equality 
of their Divine Nature ; for it is no less 
evident from the context, that the said 

word 



330 

word ii>. One, refers to the Being of 
Gody or Jehovah, and was intended to 
express the Unity of their Divine jYa- 
ture.^ The Jews, it is plain, under- 
stood the expression in that sense, and 
immediately charged our Lord with 
Blasphemy — saying — ^^ Because that 

^^ thou, being a Man, makest thyself 

I* 

^^ Gody And though our Lord conde- 
scended to cite a passage from the 
Psalms, wherein the title of Gods is ap- 
plied to 7Jiere Men, viz. *^ / said ye are 
*' Gods,'' in order to shew, that the 
Scriptures nrould not he broken by the 
consequence which they had drawn 
from his expression ; yet he immediate- 
ly after maintains the evident meaning 
of his first expression, as it was at first 
understood by the Jews, and, by a fair 
comparison, shewed his infinite superi- 

* To ^iiov, the Divine Nature, or Godhead (Acts 
xvii. 290 ^vhicll can be but Oney {lu B'tiov, One Godhead) 
as there is but One God, 'Eif ycc^ i^^) 1 Tim. ii. 5. a 
3s^ he s-fi. James ii. }9. 

ority 



337 

ciritv over them that were called Gods, 
in the l^'dw^ '' If hCy' (said our Lord, 
meaning the Prophet David) ^' called 
*' them Gods, unto whom the Word of 
^^ GOD came, and the Sc7^iptm^e can- 
^^ not be broken ; say ye of idrn, whom 
^' the Father hath sanctified^ and sent 
^^ into the world, thou blasphemest ; be- 
^' cause I said, I am the Son of God V* 
And our Lord immediatelv added an 
incontestable proof of his being God 
[not merely in di confined, qualified Sen^e, 
like those Men called Gods in Scrip- 
ture,* but God also] in Effect and 

Power I 

*^ " J have saidy Ye (are) Gods; and all vf you 
*- (are) children (or Soxs) of t lie inoat High,*' (Psa. 
Ixxxii. 6.) The whole Psalm is plainly intended as a re- 
proof and warning to wicked Rulers or wicked Judges, 
whom the inspired Psalmist calls Gods^ probably because 
they ought to act as God's Vicegerents on earth, in 
^^ judging righteously y^ according to God's Law, as 
Moses " charged thcni* — *^ Ye shall not r(^pect persons 
*^ in judgment, (but) ye shall hear the smalt, as well as 
^' the great: ye shall not be afraid of the face ofjnan ; 

^ POR THE JUDGMENT IS God's/' &C. Deut, i. l6\ 



338 

PoTscer! — ^^ If I do not the Works of 
*' MY Father " (continued our Lord) 

^' believe 

17* or, as King Jehoshaphat afterwards warned his 
Judges, in a most excellent charge, which ouglit to be 
wrote in letters of gold on the most conspicuous part of 
every Court of Judicature — viz. — *' Take heed xvhat ye 
*' do : for ye judge not for vian, but for the Loud, 

'* WHO IS WITH YOU IN THE JUDGMENT. Where- 

'* fore 7W10 let the fear of the Lord be upon you ! — Take 
** heed ; and do It ! for (there is) no iniquity xcith the 
" Lord OUR God, 7ior respect of persons^ 7wr taking of 
" Sf^^" (^ Chron. xix. 6, 7.) It is obvious, therefore, 
when these texts are duly considered,^ that Judges and 
Magistrates are called Gods, by the Psalmist, only in 
a confined and qualified sense, because they " Judge not 
** fur ?non^ but for the Lordy* and because " thejudg^ 
" meiit is God*s ;*' and though in the same sentence they 
jtfe called '* Sons of the most High," yet this is no 
disparagement or lessening to the title and dignity of the 
Heal Son of God, because the former (which are 
mere ?nen by nature) are no otherwise " Sons of the 
*' TJiost Highj*' than by Adoption^ for the sake of the 
Heal Son, who was *' 7iot asha?ned to call them 
** Brethren/'* (Heb, ii. 11.) and even vouchsafed 

* **I will declare thy Name unto my Brethren.** Psa. xxii. 22. 
And again — " JVho are my Brethren ? And he stretched out his 
•* hands towards his disciples, and said, Behold, iH}- Moihei^ and my 
•* Brethren. For whosoever shall do the will of my Father which 
•* is in heaveji, the same is my Brother," ^c. Mat. xii. 48-?-o0. 



339 

*' believe me not. But if I do, though 
" you believe not me, believe the 

'' Works:, 

to take Human Nature upon Limself, and to become also 
" THE Son of Man/' that he might be our Bro- 
ther indeed, and the Restorer of Human Dignitv in 
his own Person ! 

The quotation made by our Lord (John x. 34.) from 
the 82d Psalm, viz. ^* I said ye are Gods/' manifestly 
refers us back to a preceding expression in the 1st verse 
of the same Psalm, wherein the inspired Psalmist had 
" SAiD,'^ that God ''^ juclgeth among the Gods," — 
meaning ** f^e congregation of God/' mentioned in the 
beginning of the same verse — ^' God standeth in tub 
" Congregation of God : he judgeth among THE 
** Gods. Hozo long rvll! ye judge ur/just/j/f" &ic. The 
whole Psalm, as I have before remarked, is a reproof or 
warning to unjust Judges, who are here called Gods, 
apparently in no other sense, tiian what I have already 
described. " The congregation of God/* (/^^ mV ^^^ 
mn^ jniy) signifies, for the most part, the main body of 
the people, or the congregation of^the Israelites in general^ 
as in Numbers xxvii. 17. and xxxi. l6\ and also in Joshua 
xxii. l6, 17.; but in the text before us (when the subject 
of the context is duly considered) the expression seems to 
moan, the congregation or assembly of the Judges or 
Senators of the people , and not the whole " Congregation 
** of God '/' though indeed the said assembly was the 
f roper repr<sentatlx€ of the whole ** Congregation of 

** God;'' 



340 

s. 

'* Wov.KS: thai ye may knot;} and t.'E-- 
*^ LIEVE that the Father is in me^ 
'' andll^Vii'Mr (John X.- 3 1—38.) 

Th is 

^^ God;^^ because tie JvdgcSy ^Tagisf rates, rdid other 
Officers,, were originally elected by the teople, 
AS ALL Magistrates and public OrFiCEUS (iiT 
strict justice) ought to be! We read,, indeed, that 
Moses ** Chose able nicn out of ail Israel, and v^ade 
*^ them heads- fiver the people^'* (Exod. xviii. 2i.) but, 
rn fiict, *' the able men'* were chosen by the people, and 
not by Moses (though it is here said, that " he ehose " 
them, as it was, indeed^ by iiis advice, that they \vere 
€/^o^c7?,.agr<eeably to the council and proposid of Jethro, 
related in the preceding context) for in the first chapter 
ef Deuteronoin}', wherein JNloses begins to repeat the 
history of former transactions, he reUites this amonsrst th.© 
rest, in terms, which clearly shew, that the election of 
the *' able 7nen" was by the people. *' Z spake unto- 
you '' (says he) ^* at that time, saying. I am not alls 
to hear you wyself alone : the Lord your God hatJt 
*^ multiplied yoUy ^c. How can I myself alone bear 
^'^ your curnbranee^ and your huricn^ and your strife?' 
'*^ Take ye, (QD'? 12T^ Chuse ye to youu- 
*^ selves'^) "disc men ^ and understandings and known 

*' AMONG* 

* * In the HebretiP (says the -learned B p. Patrick')* it is. Give ye, 

* i. e. present unto me (says-he) s.uch persons as you tihn'K fit, 

* accordmg, to ihe followbig characters ;' '* Wise Men, <2/za' undek.- 

<'■ STANDING, and KNOWN AMONG YOUR TrIBES,"' £vC, ThllS 

tr*fc tfc>^T{i.te4 Bisho|>'s paruphra^^asiiinMiUto th^ fui] mc-ftrin^ of n:.y; 



t i 



a 



341 

This reference to the Works of the 
Father, ^vas a manifest appeal of Christ 

to 

*' AMONG YCiTR TiiiBES," (whfch nec^ssaiiiy implies 
that the Tribes were to nominate) .*' fl';?(i /"(said 
Moses) *' -oill make them Rulers over youy* (i. e. tlie 
returns of the elections were to be made to Moses,, and 
h^ was to in-vest tke Elected with public authority). 
^^ And ye'* (sai^l Moses) *' <in steered me., and said — 
^' The thing xchich thou hast spoken (is) good (for us)^ 
-" to do,'' (Thus Moses,, like a good politician, and. 

interprefation above, " CJvtse ye ioyourschei^' — But there is no need 
of a paraphrase to justif}' this rendering' : the word ^'!J,^\ indeed, 
literally sisjnifiies, Give ye, as the Bishop remarks; but neither 
bis Lordship, nor the English version ^ have taken any notice of tlifi 
word which immediately follows it,viz. n3D/ — *'to yourselves •" 
for, when these tsvo words come together, iIDD/On they form a 
phrase, which, construed literally indeed, fs, *•' Givcyc to yourselves -^* 
(AoT€ EauTOi^, as the LXX. have Ut'Tally nndered it) but as such a 
sentence necessarily implies a choieey the phrase is much better ex- 
pressed when rendered,. " Chuse ye to yourselves y"*^ as above ; which. 

is the version of tbe Syrlac ^d^-T^V O^ .^%^ ** Chuse ye to 

*•' yourselves,^^ both in thifi text, and in Joshua xviii. 4. where tlie 
same Hebrew phrase occurs Oj) 'I^m — *' Chuse ye to your- 
*' SELVES three Men for each Tribe, and I :i://I sfnci thetUt and they shall 
" rise, and s^o through the land, and describe it accordimr In the inherit 
** iance of them ; a?id they shall come (again) tome,"*^ Sec, Thus- 
Joshua also, as a faithful Minister of State under God, was careful 
to maintain the popular Rifrht's of Election, and to promote thcni 
by his advice \ Even a survey of the country, in his 0])iniou (it 
seems) was not to be trusted to any public officers or commissioji- 
«rs whatever, but such as were duly chosen by the people, and those 
in equal proportions for each Tribe — " Chuse ye to yourselves ^^ (said 
ke)<» three Men- for each Tribe;;' Lc, 

faithful 



342 

to the understanding of his hearers, con- 
cerning the pecuHar manner in which 

he 

faithful public minister under God, declared the free 
assent of the people^ whereby the im|X)rtant measure he 
had proposed, by the advice of Jethro, was enacted^ 
iind became a public Law, or Statute). '* So I 
*^ took'* (said Moses) ^^ the Chief of your Tribes, wise 
*^ 77ien, and knoxviiy* [that is, *' known among the Tribes" 
(as expressed in the 13th verse) which necesiary qualifi* 
cation could not fairlv be ascertained, unless the knoivji 
men were reallv returned or iianied to IMoses. as such, 
by the Tribes themsehes] *' and made them heads over 
*^ you, captains ever thousands, and captains over 
** hundreds, and captains vier fifties, and captains ovtr 
*' tens, and officers among your Tribes/' [Thus it appears, 
that the officers in general, from the colonel, or captain of 
a thousand (whether of individuals or fa?nilies) down to 
the serjeanty or tything-man, were recommended or nomi* 
nated by the people, before they were invested with 
authority by Mcses] " And I charged your Judges at 
*' that time,** (whereby it must of course be undei'stood, 
that the Judges also had been previously nominated by 
the people as *' xvise men, and undci standing, and knoxcn 
** ariiong the Tribes,'* agreeably to the preceding enacted 
proposal) *^ saying, Hear (the causes) betiieen your 
" brethren, and jvbge righteously bet-xeen (every) man 
** and his brother, and the stranger (that is) with hiyn. 
** Ye shall not respect persons in judgmenty*' &c. Deut. 
i^^-^^iy. The remainder of the excellent charge I have 

quoted 



343 

he was really God, and of the same 
Divine JValure with the Father, 

agreeable 

quoted above. This Right of the People to elect 
Judges and Officers is clearly confirmed by a parallel Text 
in the same Book, chap. xvi. 18. — ** Judges and 
" Officeks shalt thou make thee in all thy Gates ichick 
** the Lord thy God giveth thee throughout thy Tribes^ 
" and they shall judge the people xcithjxist judgment,*' 
When this is rendered literally, according to the original, 
the popular Right of election appears still more manifest — 
^^ Judges and Officers shalt thou give to thyself ^^ (f'7 tiin) 
which could no otherwise be than by a free election iij 
all their Gates (i. e^ the Gates of their Cities, where the 
public Courts were anciently held) for the Judges and 
Officers to each Tribe respectively. — Let us be truly thank-^ 
ful to God for the Justice of his Laws, and let us pray- 
that we may have Grace to adopt them ! As far as the 
nature of our political Establishments will legally permit, 
let us, for the honour of Hitman Nature ^ imitate that 
glorious State. I have thus far digressed from my 
subject, not only for the sake of explaining several texts 
of Scripture, which occurred to me in the course of my 
argument, but also, for the honour of Human Nature, to 
shQ\w the glorious State of Political Liberty, with which 
God was pleased to bless his people Israel ; and ia 
which he would, most certainly, have maintained them, 
if they had persevered in the right Faith, aud in due 
obedience to his Haws ! But when mca forsake God, 

the^ 



344 

agreeably to the obvious sense of hh 
fir^t proposition — 'J 1 and the Father 

'' arc 

r 

they unavoidably lose tlulr Liberty ! Let no man con- 
ceive that the Rights of Election^ ^vhich I have proved by 
Scripture, were the Righis only of asinglc Nation, the 
Ttoplc of hravl ; on the contrary, let ns remember, that 
as all Nations under the christian dispensation, or rather 
all Nations that are really Christian y are said to be 
engrafi'ed on the Isradithh Olive Tree, and are thereby 
entitled to the 7iatnc of hracl^ so they iirc undoubtedly 
entitled likewise to all the immunities and privileges of 
redeemed Israel : for the only people, perhaps, that are 
judicialli/ excluded from those iiational Rights, are the 
Branches wliich were broken off from that good Olive 
'Tree, for their vjibclitf, i. e. the Jews tliCmselves,who are 
broLen ^indeed, for a tijne (a long time, alas, ithasnow 
been !) and are dispersed or strened (like Dead Branches 
separated from their proper root) amongst all the nations 
of the Earth ; thus uniicrsal/i/ exhibiting, as it were, a 
monumental proof of the Scripture Testimonies against 
that peculiar Nation ! But, under the christian dispensa- 
tion, tliere is not onlv the sajne reason for claiminor to the 
people, the Israeiitish privilege of electing all temporal 
Judges and Officers ; but there are also unquestion- 
able proofs that the electiie rights of christian people 
are enlarged still farther to the choice of all ihdv Spiritual 
officers and ministos ; whereas even in Israel, all Spirit 
tual Functions were hereditary, and not elective. "Thus 

are 



345 

^' are One,'' (ver. 30.) — and the unbe- 
lieving Jews (notwithstanding* their 
mental blindness^ and hardness of heart, 
foretold by their Prophets) as plainly 
understood, that the necessary effect of 
this argument was exactly the same 
upon the whole, that they at first ap- 
prehended ; viz. that he '^ MADE HIM- 
^' self/' (i.e. declared himself to be 
really) '^ God/' and therefore they im- 
mediately renewed their wicked perse- 
cution as at first ; for *' they sought 

*' again 

are the Elective Rights of Christian People, exceed- 
iugly enlarged ; and all persons who withhold or oppose 
lliese just rights ought to beware lest they be found at 
last amongst the enemies of the King of Righteousness ; 
for it is remarkable that the great apostaci/ so long fore- 
told in the christian church could not manifest itself in 
Poner until the unwearied encroachments and usurpa- 
tions of Popes, EmperorSy and Kings had withdrav.n from 
the Church (i. e. the congregation of clergy and people 
in each country or district) that most essential Right of 
all others, the ancient usage oi electing their oxon Bishops ! 
See a long Note on this Subject, beginning at p. 331, of 
my Tract on the Law of 'lletribution. Sec also under the 
title, E/.s^o^.y, in the Index of my Tract on Congregational 

y Y Courts, 



## 



agam to take Mm,'' (^ays the text) 
*^ but he escaped out of their hands.*' 
(ver. 39J 

My readers may perhaps think, that 
I "pieiongmy work too much, and ren- 
der it tedious,, by inserting so many 
proofs concerning the Divine Xature of 
THE Son of God; but alas! I lind^ 
that my labour on this point is become 

Courts. The Pontifical function at Rome, (the 8th, 
ami kst Head of the Beast) has been notoriously guilty 
of suppressing and undcrnnining that essential l\ig/it of the 
Catholic Church, the Election of their oinv Bishops, i:r ' 
ccery nation throughout Christendom ! pSee my remarks* 
oii the Common-Law maxim,. *' Orclo Episcorum, SzcJ* 
(that ^ the order of Bishops is the strength of the Re- 
- public y^^ in my Tracts on Congrcgakonal Courts^ 
No. W p. Q97y to 0S5.] Neveithcless the Bisliops that 
have been appointed in this Protestant State ever since 
the Reformation, have been, in general, worthy men,not 
only of sufficient learning, but also of exemplary morality 
and virtue (I sincerely believe) v^ith very few exceptions. 
So that the truth of our Common-Law Maxim about 
" the strength of the Republic'' has been manifestly sup- 
ported by the blessing and favour of DiviJie Providence^ 
for ^Yhica we ought to be sincerely thankful, though the* 
orii;inal Elective PcightSv destroyed by the Papacy, have 
i:^:* yd been restored., 

necessary !■ 



347 

necessary ! Many learned Men, and 
some, even of my own particular friends, 
have unhappily overlooked that indis- 
pensable doctrine, and do not perceive 
that the glorious Name Jehovah (the 
peculiar Name of the One Supreme 
God) is cleai'ly in the Scriptures attri- 
buted also to the Son of God ! And we 
cannot rightly understand (he JSTafure 
mid Dignily o/'Man (which is my lead- 
ing subject in this Tract) nor tlie triie 
value of THE Price which was given 
for Man's Redemption (as we '' are 
*' bought with a Price/' 1 Cor. vi. 
20.) unless we are truly sensible o^ the 
J^alure and Dignity (as far as God has 
revealed it to us in the Scriptures) of 
that Divine Person, who took Human 
J^ature upon himself, in order to restore 
the lost Dignity and Privileges o'i fallen 
Man ! 

One of my learned friends (though 
a sensible and worthy manj amongst 

other 



348 

other arguments and quotations against 
my doctrine, remarks a.s follows : 



' Tlie Apostle Paul ' (says he) ' saith, 
in Epkes, \. 17. — 20. thai ' ** i HE GoD 
' OF OUR Lord Jesus Christ, the 
' Father of Glory'' — '' set hum at 
' HIS own right hand." 'Hence' 
says my learned friend) ' tl necessarily/ 
Jbllows that Christ is not Jelwvah, but 
the Son of Jehovah. — God^ who made 
the worlds by his Son, is the Father of 
Christ. (Heb. i. 2,) See likewise' 
(says he) ' Isaiah xi. 2/ — ^' The Spirit of 
^ Jehovah shall rest upon hiin:' — 
Also Isai. Ixi. 1, 2/ '' The Spirit of 
' the Lord God is vpon rnCj because 
' jEiiovAiihalh anointed me to preach!^ 
&c. compared with Luke iv, 18/ 

Now that Christ is the Son of God, or 
(as my friend styles him) ^' the Son of 

'^ Jehovah,'' 



349 



et 



Jehovah,''^ every true Christian must 
readily allow to be a true and indispen- 
sable doctrine ; but it by no means/b/- 
lows from thence (though my friend 
says it necessarily follows) '* ihat Christ 
^^ is not Jehovah!'' To the direct con- 
trary of my friend's assertion, I am 
obliged to remark, that as Christ is the 
Son of Jehovahf and the Son of God m 
2i peculiar and essential manner, f it ne- 
cessarily 

^* * I mil declare the decree: the Lord" (in the 
Hebrew, Jehovah) *' hath said unto me, Thou art mx 
^^ Son ; this daj/ have I begotten thee." Psal. ii. 7. 

t Christ is, in* a peculiar and essential manner, tlie 
** Son ofGody' because he " proceeded forth^ and came 
** out of God,'* (seep. 272, 273.) and is expressly called 
** THE ONLY begotten" of thc Ahnighty Father — 
*' And the Word was vtadc Jksh^ a7id deceit among us 
** fond toe beheld his glory ^ the glory as of th e only 
*' begotten of t iiz F at her) full of grace and t?'vth J* 
John i. 14". And again, " God so loved the Viorld^that he 
'* gave HIS ONLY begotten Son, that zvhosoner 
** belicveth in him should not perish, but have everhsting 
^^ life. For God sent not his Son into the zi:prld to 
** condemn the ViQvldy but that the xcorld through him 

might 



350 

cessarily follows from thence, that he is 
also reall}^ and truly God and Jehovah 
in an essential manner ; for as a Son 
must necessaril}^ partake of the Kalurc 
or Essence of his natural Father, so 
" THE Son of Jehovah '' must neces- 
sarily be of the same Katnre, Being, or 
Essence with his Almighty Father, 
Jehovah ; and as there is but One 
Jehovah, must necessarilv in some 
\\ay or other (though incomprehensible 
to us at present) be included in that 
One Eternal Being ! The verv circum- 
stance which my friend assigns as a 
proof that '' the Son is not Jehovah/* 
w as esteemed by the unbelieving Jews 
(when our Lord was on earth) as a 
proof that he made himself equal mth 
God ! '' There/ore the Jews sought the 
*' more to kill him, because he not only 

*' might he saved. He that believeth on him is 7ict con," 
** demned : hut he that heliexeth not is condernned already ^ 
**. because he hath not believed in the name of THE ONLY 
" BEGOTTEN SoK OF God/' Johniii, l6<— 18. 

'' had 



351 

'* had broken the Sabbath '' (that is, as 
they falsely alledged, because he had 
healed the Sick, and done good on the 
Sabbath Day, which was certainly 
lawful) '' but said also, that God was 
*' HIS Father'' {zj0^r£^!Z mor, his- own 
j)7'oper or peculiar Father, that is, his 
Father in a 7'eal or essential manner ; 
and this, it seems, is the very reason 
which my friend has assigned as a proof 
that Christ is not Jehovah, but which, 
on the contrary, the Jews rightly 
esteemed to be the same thing as) 
*' making himself equal with God ! 
iooi^ ix'JTGi^ ZjOiop tgjQso. John v, 18. 

Our Lord was so far from denying 
the truth of the consequential Doctrine, 
which the Jews had drawn from his 
having said, that *' God was his Father,'' 
zi^TcOOt tOioi' — '' his omn proper Father,'" 
that he immediately, in the very next 
verse, appealed to his xscoi^ks for the truth 
cf it ! '^ Then ansvcered Jesus, and said 

*' unto 



352 

'' unlo them, Verily, Verily, I say tm- 
'^ (0 you, (he Son can do nothing qfhim- 
'' self, but uhal he seeth the Father 
\' do r (sliewing thereby, that the 
Father is indeed the Fountain of Power ; 
but immediately afterwards he shews 
likewise, that he himself, as being Sem 
of the Almighty Father , was therefore 
equal in Pouerx^ith THE Father) ''for 
*' uhat tilings soever he'' (that is, the 
Father) *' doe tit,' (said our Lord) 

*' THESE ALSO DOETH THE SON LIKE- 

*' WISE !" (or in like manner ouoio:;, 
vvhich is surely sucli an ample declara 
tion of his oun Almighty Poxcer, as could 
not be true, were he not really Jeho- 
yah) '' For the Father '' (continued our 
Lord) '' loveth the Son, and shex^etk him 
"' ALL Things that himself doeth : 
*^ and he will shexit hini greater Works 
*' than these " (alluding to the mighty 
Works, by which he proved himself 
to be '' the Son of Jehovah ") '' that 
*' ye may marvel'' (said he). ^^ For as 

'' the 



353 

^ the Father raiscth up the dead, and 
*' quickeneUi (them) ; EVEN so the 
^' Son auicKENETii whom he will/* 
1^ Another ineoiitestable declaration of 
Almighty Power, such as cannot be 
attributed to any that is not truly 
God, though it is certainly an especial 
Attribute of him that is called oco)(y[yoy 
rriQ Ccjric — '' the Prince (or Autiior) of 
'' Life ! "^] '' For the Father " (con- 
tinues oiu^Lord) ''Judgethno man; but 
^' hath commitled all Judgment unto 

* ^* But ye denied the HolyOnCy and the Just,** (said 
the Apostle Peter to the Jews) ** and desired a murderer 
" to be -gr anted wit you. And killed t4ie Prince op 
'* Life, v^hom God hath raised from the dead ; where(>f 
*^ vx are witnesses : and iiis Name" {i. e. the Name of 
Jesus, as a proof thai he hath *^ Lifs in HiMSEiF, 
** (John V, 26,) and QuicKENETH whom he will"] 
^* through faith in 11 is Name hath made this man ^fro?:gy 
** li^hom yc sec and know y' &c. Acts iii. 14 — \6* For as 
the Prophets of old wrought miracles in the Name of 
Jehovah, so the Apostles and Primitive Christians 
wrought miracles in the Name of Jesus, to prove that 
iie was the Son of Jehovah, and consequently is .truly God 

Z X ^' the 



854 

^* Ihe Son, that all (raen) should honour* 
^^ the Son J even as they honour the 
'* Father'' (And as supreme Honour is 
certaiiilv due to the Fatpier, we must 
of course honour the Son with supreme 
Honour, even as {xxdcoQ) '' i£e honour 

* \Vhicli Honovr (as I have before remarkcciy im- 
plies supreme Honour^ and Ji ^rahipy .•^uch as would be 
gross idolatry, if the Son was not truly Jehovah ; 
because t/ic Lazu (which Christ came to fulfill * ) declares 
expressly — *' 'Thou sh alt fear Jkhovaii thy God; 
" him shall thou serve^ and to him shall thou cleave^'^ 
^c. Dtut. X. 20. And this Law Christ himself, in his 
quotation of it, has taught us to understand as an in- 
junction to serve and fear Jehovah only^ gr exclusively 
f>f cverv other Being — ** for it is urittcn (said our 
Lord) " Thou shalt worship the Lord tmt God," 
(KTPION Tov Sbov (Tou, for '* Jehovah % Go<^") 
" and him o^ly shalt thou serve'* (or worship) ai»Ty 
MONn XciT^£V(TSiCy (Matth. iv.lO.) whereas if f^e -Sof*' 
was not truly Jehovah, this also would be an irrecon- 
cilable contradiction to the command above mentioned, 
that " all men should honour the Son^ tvcii as (xa6wf ) 
" they honour the Father /" 

^ ** Thmk not that I am come to destroy the Law, or the Pro- 
^' pHEf s : / am nut come to destroy, but to fulfil. For vciily I say 
" vnto yoUf Till heave?!, and earth pass, one j t or one tittle shall in no 
^' xi'ise pGfsfro7n THE Law, till qU befuljUIed^^' Matth. v. 17, 18. 

" the 



355 

^r ihe Father'' This is so necessary- a 
part of the Christian Duty, that men, 
cannot pay the proper honour to THE 
Heavenly Father, unless they thus 
honour the Son, also, with supreme 
Honour; for) " He that honoureth 
" NOT THE Son" (that is, " He that 
" honourelh not the Son, even as he 
" honoureth ihe Father" — for this is 
necessarily implied from the preceding 
context) " honoureth not the Fa- 

*' THER,* WHICH HATH SENT Hm. 

John V. 17—23. 

The 

* How dangerous^ tliercfore, is the doctrine of some 
modern Clergymen, who have seceded from the Church o( 
England, merely because the Liiany, and other Parts of 
our excellent Liturgy, express J)ii/f«c Honojir /oTiir, 
Son OF God ! What mental blindness I not to percei\o 
that w'e are bound to honour the Son (not merely for 
his own sake^ but also) for the sake of our Heat en ly 
Father ** which hath sent himy* that the Father, 
in return, may have mercy on us, for the soke of his 
ONLY Son ! For the scriptures assure us, that we cannot 
honour the Father, if we do not honour the Son ; — uiid 
the Jews of old were warned by the Psalmist concerning 
the necessity of ^* Honouring the Son^" lest they should 

. f.rriiii 



"\ 



356 

The Scriptures attribute Eternal Ho-^ 
notir and Glori/ to Tf IE Son^ and that 
jointly \vith THE HsLi venly Father — 
'' Blessing, and Honour, and Glory^ 
^' and Power, 6e unlo him that sitleth 
" upon the throne, and unto the 
^ l^iVsiB, for ever and ever. And the 
'* four beasts'' (oranima^* represent- 
ing 

perish from the right way! nnxni ri:S^> |B-*11 m^^*^ 
^VT\ "' Kiss THE Sox, It St he he angru, and ye 
** pejish (from) t/ie xvay,*^ (Psal. ii. V2.) The literal 
sense of this passage is fixed by the preceding con- 
text — " I idli declare tJie decree—} f.uox wi hath 
^* said unto mc, Thou art MV Sox ; this day hare P 
** [>( (gotten iheCy* vv 7- 

* The Redeemed out of the t^velve tribes of li^rael, 
Avhich are represented fc^y the figures that ancientfy^dis- 
tingulshcd the standards of the Jour principal tribes i?i 
their encamptnents round the tabernacle. This opinion 
has been adopted bv the ^reat Sir Isaac Newton — 
** The people of Israel" (says- he) '* in the wilderness 
*' cr.can^pcd round about the tabernncle, and on the east 
^* side were three tribes under the standard 'of J^/t/a/V, 
** on the west were three tribes under the standard of 
** EphraifTi, on the scuth were three tribes under tii'e 
** standard oi Rculen, and on the nf>rth were three tribes 
** under the standard cf Dan, Numb, ii. And the 

standard 



85 



^^ 



ing the Redeemed Hosts of Israel^ 
'' said, Amen." (Rev. v. 13, 14. See 

also the 12th verse.) 

Thus we find, that '' Honour, and 
" Glory, and Power,'' belong '' unto^ 

'* standard of JuDAir was a fwHy tliat of Ephraim an 

*^ or, tliat of Reuben a mauj and that of Dan oji 

** eagle^ as the Jews affirm." (Compare this witll 

E.evel. iv. 7.'*^) ** Whence were framed" (says Sir Isaao 

Newton) ** the Hieroglyphicks of Cheruhims and 

'* SerapliimSy to represent the people of Israel. A 

*^ Cherubim had' one body with four faces, t1ie faces of 

^* a Vum, an or,- a many?L\u\ an eagle, looking to the focr 

*^ -winds of heaven, without turning about, as in EzekieKs 

** vision, chap. i. And 'four Seraphinis had the sanic 

*' four faces with four bodies, one face to every body. 

*"* The four beasts are therefore four Seraphinis stand iiv^^ 

*' in the four sides of the peopU^'s court ; ihe first in the 

** eastern side with the Head of r/ llon^ the second in the 

** w^estern side, <Scc. and all four siiinifv toiiether the 

** twelve tribes oi Israel, out of whom the hundred and 

*^ forty four thousand were sealed." Apoc. vil. 4 

Observ. on the Prophecies of Daniel and the Apoc. 

p. '259. 

=if " And the first beast {was) Vile a LiGv,^c\'r;? ihe second bcai like 
'* A Calf y and ihe third b( as t had a face as a jMan, and ihe fourth 
*♦ beait (or animal) vvas) iikc a flvlng Eagle/' fltv. iv.7, 



a 



THE 



358 

^- TxHE Lamb for ever!'' He had 
indeed, for a lime, laid aside this Su-» 
PREME Glory (this Glory viiich is 
attributed to him jointly mlh him that 
sitteth upon the Heavenly Throne) that 
he might become '' the Son of Man,*'^ 
and ^' by Obedience * m fulfilling the 
'' Law,'"^ and '' all Righteousness,'' \. 
even as a Max, might retrieve the 
dignity and lost privileges of Human 
Nature : but the Divine Glory was 
again to be restored to him, though he 
now partook of the Kalure of his Crea- 
ture Man / nay, the Son himself, even 

^ ^* For as by one Man^s Disobedience mafjy 
** Here made sinnej's, so by the Obedience of onk 
** .shall many he made righteous,*' Rom. v, 19. 

t " T/iink not that I apt come to destroy the Law, 
** or the Prophets .* I am not come to destroy, but ta 
'' JulfilW Matth.Y.. 17. 

X *^ And Jesus an su^ ring ^ is aid unto him,'' (John the 
Baptist) ** SuJ'tr (it to be so) 7tow : for thus it hecotueth 

** us TO TULFILL A LL RiG H TE0U9 N ESS, ThCTl he 

**■ suffered himJ' I>Iatcb. iii» 15. 

when 



359 

when a Man, claims the Glory of his 
Heavenly Father ! — '' ^nd now, O Fa- 
" ther"' (said he) '' Glorify thou me 

^ WITH THINE OV/NSELF, WITH THE 

" Glory t£^/uc^ IhadwiTR thee be- 
*^ fore the world was.'* John xvii. 5. See 
also p. 32 L 

It was not only in his Divine Nature:, 
that the Son was to be thus glorijiedp 
but expressly as " Man;" so that the 
Nature. of Man is indeed exalted in 
Christ to the highest pitch of glory ! — 
^' Behold THE Man, whose Name is 
'' THE Branch '' (says the Prophet 
J^echariah) ^^ he shall grow up out of his 
^' place, and he shall build the Temple 
^^ of the Lord :^ even /le shall build 
'' THE Temple of the Lord ; and he 
'' shall BEAR THE Glory/' (that is, 
even he, — the Man that is called the 

* That is— " The Holt; Temple in the Lord;' 
(i. e. in Christ) " in wko??i*^ the Faithful " e/re build- 
" ED together for a7i habitation ^f Go n thro2(gh thjk 
•* SPIRIT." Ephes, ii, 2U 22. See also p. 317 — 320. 

Branch, 



Branch, sliall bear the Glory) '' and 
*' shall SIT and F.ULE upon his Throne ; 
'' and he shall be A Priest upon his 
'' Throne/' [that is, a Royal Priest, 
after the order of thdit Right cons King,^ 
who was King of Salem, or King of 
Peace, f] '' and the Counsel cf Peace 
^' shall be between them both.'' (Zecha- 
riah vi. 12, 13.) Tlie throne or king- 
dom here promised, Avas also to be an 
everlasting Kingdom^ though giv^n to 
Christ, expressly as *- Son of Man f for 
it is certainly the same Kingdom fore- 
told h\ tlie Prophet Daniel, — ^' 1 saw 

* '^^ The Lord (Jehovah) hath szvorn^ and zvill nt^t 
^ Tcpc7it, Thou art a Priest for ever after the 
" order of Melchi^edek, or** the righteous KingJ^ 
Psa.cx.4?. Compare with Heb, v. 6—10, and alsi> 
v^ith Ileb, vii. 1—1.1. 

if ^ ' For th is M EL c H I - 5 e D E c , King cf Salem, Priest 
** of the vtost High Gvd, uho met Abraham returning 
** J'rom the slaughter of (he Kings, and blessed him, to 
*' XL- horn also Abraham gate a tenth part of all ; fir^t, 
*' bdng by interpretation, KiNO OF Richteousnessl, 
'* and after that also King of Salem, uhich is, Kin^ of 
'' iPeace;' Mc. Jleb. vii. J , 2. 



361 






4€ 



in the night visions y' (says Daniel) 
and behold (one) like the Son of 
^^ Man came with the clouds of heaven, 
and came to the ancient of days, and 
they brought him near before him^ 
And there was given him Dominion, 
*' and Glory, and a Kingdom, that all 
*' People, JSTations, and Languages, 
" should serve him : His Dominion is 

*' AN everlasting DOMINION, WHICtt 
'' SHALL NOT PASS AWAY, and HIS KING- 
DOM (that) WHICH SHALL NOT BE DE- 

STROYED." Dan.vii* 13, 14. Conapare 
this with ehap. ii. 44. wherein the same 
Prophet informs us^ that — '^ in the days^ 
^^ of these Kings " (meaning the Kings 
or rather Kingdoms which suceeedecl 
the fourth great Kingdom or Romarb 
Empire) ^^ shall the God of Heaven set 
*^ up a Kingdom y which shall NEVER be, 
'' DESTROYED : and the Kingdom shall 
not be left to other People, (but) it 
shall break in pieces, and consume aW 
^ these Kingdoms, and IT shall stani> 

A a *^ FOR 



4€ 
44 



44 
44 



3^2 

^' FOR EVER." The Psalmist had also 
previously declared^ — '' Thy Throne, O 
" God, is EOR ever and ever." Psah 
xlv. 6. Which the Apostle Paul has 
applied expressly to the Son. Heb. i. 
8. Tliese Prophecies of an Etemctl 
Kingdoiih proclairae'd b}^ the Prophets 
under the Old Testament, ^yere con- . 
firmed by the Angel Gabriel, Avhen he 
declared the Eternity of Christ's 
Government : — '' And behold '' (said he 
to the Blessed Virgin) '' thou shall con- 
f' ceive in thy womby and bring forth a 
"^ Son J and shall call his name Jesus '* 
(which signifies A Saviour. See note 
ill p. 233.) '' He shall be great, and 
shall be called the Son of the Highest : 
and. THE Lord God shall give itnto 
him the Throne of his Father 
David. And he shall reign over the 
'^ House of Jacob for ever ( — ^i:; tsQ 
" xwyx::;) rffHt? o/' his Kingdom there 
" siMLL BE NO End {y.oLi xtj; Bxgi\uolq 
" k\)xrA)><xj%^tq:.n ti),'^.") Luke i. 31 — 



u 



etc* 






S3. The Apostle Paul, nevertheless, 
informs us of a tirae, *^ when he (Christ) 
^' shall have delivered up the King- 
^^ DOM TO God, even the Father ; 
when he shall have put down all Rule, 
and all Aufhoriit/ and Power.'' (mean- 
ing ALL Power that in any degree 
is opposite or inimical in its Nature 
to his Kingdom of Righteousness) 
^' For he must reign till he haih put 
^^ all Enemies under his Feet.'' 1 Cor. 
XV. 24, 25. And again, in the 28th 
Verse — ^^ And when all things shall be 
^ subdued unlo hinij then shall the 
*' Son also himself be subject unto 
^' him that put all things under 

^' HIM, THAT God MAY BE ALL IN ALL." 

The two last-ni.entioned texts, when col- 
lated with the preceding declarations 
concerning the Eternity of Christ's 
Kingdom^ would contain an irreconcila- 
ble difficultv, were it not clearlv demon- 
strable, that " the Son of God" is really 
included with the Almighty Father 

in 



304 

ill the Eternal Beikg Jehovah, and 
consequently is trulj^ God ! For the fact 
is, that he is called Jehovah and God 
in many unquestionable passages of 
Scripture, in some expressly, in others 
by necessary implication^ (several ex- 
amples of which are already cited in 
this Tract) and no inference to the con- 
trary can be jnstl}^ drawn from any oi 
the texts which my learned friend (be- 
fore mentioned) has laid before me as 
proofs of an op[X)site sentiment ! 

Most of these, indeed, are such as re- 
late to the Son, merelv in his mediatorial 
Office as MESSiAHjt or the Anointed of 
JehovaU;— 4IS Psah ii. 2.* compared 

with 

^ " TAe KinES of the. earth stt^thomchts. and tht 

A. 
*' Rulers 'take counsel together a gaiiist tJtc Lord^ and 

" agmfist Ins Anointed, Psal. ii. 2. " And when they 

^' heard thaty they lifted up tJmr xaice to God with one 

*^ accord, and sakd^ Lord,, than art God^ which hast made 

^^ heaven <uid earthy and the sea, and all that in them isj 

^' xi;ho by the mouth of thy servant David. hast said j Why 

" did 



S65 

with Acts iv, 24 25, 26. also Heb. i. 80 
^.— Psal. ex. 1. 1 Cor. xv. 25. (whick 
is the particular text now under consi- 
deration) Eph.i.l7. 20. and Heb. i. 2. 
And others relate particularly to Christ's 
ministry, whilst he dwelt personally as a 

^* did the heathen rage, aaid the people imagme vain 
" thiffgsf The Kings of the earth stood up y and the 
^^ Rulers were gathered together against the Lord, and 
*^ against his Christ/' Acts iv. 24, 25, 26. " But unt9 
** the Son (be saith), Thy throne^ God (is^) for ever 
" and ever : a Sceptre of righteousness (is) the Sceptre of 
^^ thy Kingdom, Thou hast loved righteousness , and 
** hated iniquity: therefore God {e\en) thy God, hath 
** anointed thee xcith the ail cf gladness above thy 
^' fellows.** Heb. i. 8,9* *^ The Lord said unto my 
*' Lord, Sit thou at my right hand: until I make thin^ 
*^ enemies thy foot stool y Psal. ex. 1. " For he must 
" reigniill he hath put all enemies under his feet.** iCor. 
XV. 25. " Tha^t the God of our Lord Jesus Christ, the 
^^ Father cf glory, may give unto you the Spirit of wisdom ^^ 
" and revelation, in the knowledge of him** he, ^^ which 
*' he wrought in Christ, when he raised him fro/n thedead^ 
*' and set^{\\\m) <it his own right hand in the heavenly 
*' (places).*' Eph i, 17. 20. '' Hath in these last day^s 
^' spoken unto us by (his) Son, whom he hath appointed 
*' heir of all things, by whom also he made the worlds,*' 
Hcb. i. 2» 

Man 



866 

Man upon earth; — as Isai. xi.2.* ixu 
1, 2* compared with Luke iv, 18. — 
These prove, indeed, that he is '^ inferior 
^* to the Father as touching his Man- 
^* hood/' and all of them demonstrate, 
his subordination to the Almighty Fa- 
ther in the ministry and gracious offices 
which he had undertaken for the resto- 
ration of mankind ; but none of them 
afford the least shadowy of contradiction 
to the texts wherein his Divine JYaiure 

* '' A?td the Spirit of tie Xord shall rest vpon him^ 
" the Spirit of wisdom and uriderstandijig, the Spirit of 
" counsel afid wight, the Spirit of knowledge^ and of the. 
"fear of the Lord:' Isai. xi. 2. " The Spirit of the 
*' hord God is vpon me; because the Lord hath anointed 
^' me to preach good tidings unto the 7ne€k ; he hath sent 
''* ?ne to hind vp the broken hearted, to proclaim liberty t(^ 
^' the captives^ and the opening of the prison to them that 
" are bcnind : To proclaim the acceptable year of the 
" Lord, and theuay of vengeance ofovr God ; to confort 
^* all that mourn:* Ixi. 1, 2. '' The Spirit of the Lord 
" is upon me, because he hath anointed me to preaeh the 
^^ Gospel to the poor : he hath sent 7ne to heal the broken. 
*' hearted, to preach deliverance to the captives, and 
^ recovering of sight to the blind, to set at Ubertij tkevt 
*^* that are bruised:' Luke iv. IS, 



IS declared ! One particular text, how- 
ever, remains to be nientioned, which, 
at first sight, seems to militate against 
my general argument — viz. Psalra 
Ixxxiii. 18.. — '' Thaf (men) ma?/ knom^ 
*' that thou' (i. e. GoD^ mentioned in 
the 1st and 13th vei'ses) " whose Name 
" ALONE IS Tkhovah, (art) the most 
^ high over ad the earth.''— Now, it is 
strictly true, indeed, (though I do not 
think it. the proper translation, of this 
text, see pages 243 — 247.) tliat God 
ALONE is JEHOVxiH, because Jehovah 
alone is God ; * and the Scriptures 
assure us, that there is but One Jeho- 
vah, (Deut. vi. 4.) or One '' only wlse 
'' God." (Rom. xvi..27. 1 Tim. i. 17.) 
And therefore, when the Son of God is 
called Jehovah, or God, he is not 
^so named, as being distinct or separate 
with respect to that One Eternal 
Being, Jehovah, orGoD,. but as being 
included in that Divine Naliire, or 

* ** 'Eoy U'liv is Cod hut Jc/iovah ?^ Psa. xviii, 31. 

God. 






308 

God, ^^ whose Kame alone is Jehovah,"^ 
and as being One Kith the Almighty 
Father ! which was declared by the Son 
himself; — '^ / and the Father {e/7(Ji£p) 
'' WE ARE One/' (John x. 30..) '' I am 
*' in the Father, and the Father in me.'' 
(John xiv. 11. xvii. 2 1 . and Xt 38.) And 
therefore, though the Sc--^ ' shall deliver 
//;; the kingdom to God, even the Fa- 
thetj' — and shall ** also himself be 
subject unto him that put all things 
und^r himythat God may be all in all,^ 
(as declared in the texts cited above 
from I Cor. xv. 24 — 28.0 Tct, as the 
Son is in the Father, and the Father 
in him, and as " all things that the 
'* Father hath are'' the Son's (John xvi^ 
15.) and as he must of course be gloria 
fied with the Glory xffhieh he had rcitk 
the Father himself be/ore the xe:orld uas, 
(John xvii. 5.) it is manifest that he^ 
will slill reign in and with the Al- 
MIOHTY Father in that Eternal Beimj 
of God, which will then '' be all ii^ 



8Q9 

111 die above-mentioned text of St 
Paxil, it is said, that ''He" (Christ) 
^^ must reign J till he hath put all enemies 
^^ under his feet,'' and that ^^ the last 
^' enemy (that) ^hall he destroyed is 
" Death;^ (1 Cor. XV. 25, 26.) This 
opens to us the time that Christ will 
deliver up the kingdom. Death, that 
last enemy, will be effectually destroyed, 
when all men, that are redeemed by 
Christ, are risen from Death ! The 
world itself (where alone Heath reigned) 
and all that is desirable in it, will then 
not only be '^ burned up,'' (2 Pet, iii. 
10.) but will be made the seat of eter- 
nal Horror and ^* everlasting Fire,' (see 
Notes in pages 131 and 143) and the 
irrevocable decrees q^ the Son of Man, 
in his final judgment upon Men and 
Angels, will by that time have taken 
place ! Here, then, is an end of the 
whole Christian Dispensation ! What 
need can there be of a Redeemer, a 
Mediatory or of a Judge, after the Fate 

B b of 



370 

of all Mankind is determined ! — It is no 
lessening, therefore, of the Son's Dig- 
nity, that he then delivers up the several 
charges which he had undertaken in 
obedience to his Fathers will, when 
the same shall have been completely 
executed and fulfilled ! — The generality 
of Commentators agree, that it is Christ's 
Medialorial Kingdom, which will then 
be delivered up ; but they should also 
have mentioned that Sovereignty, which 
is still of higher degree, that glorious 
Sovereign Aulhorily, which is of un- 
speakable Dignity ; I mean that of sit- 
ting as Supreme Judge of the Uni- 
verse ! An Authority of which even 
the Almighty Father hath divested him- 
self^ — " For the Father judgeth no Man, 
^^ but hath committed all Judgment unto 
" the Son " (and the supreme Dignity p 
of the Trust is ft lly declared by the 
reason of its being given) ; *' that fill 
*' (Men) should I onowrthe Son^ even as 
^^ they honour the Father.'' (John v. 

22, 



371 

22, 23.) Nay, not only Men, but An- 
gels must honour him ; for the word all 
{cjai^Tc^;) includes Angels as well as 
Men; and we read expressly, that An- 
gels are required to ^YORSHIP Him,^ 
which would be gross idolatry, if Christ 
was not truly God, and One with the 
Father in the Eternal Being Jehovah! 
And when the important Trust shall 
have been fulfilled, and completely exe- 
cuted, that Divine Authority and Juris- 
diction, as supreme Judge (which had 
been committed only to One of the 
Divine Persons) shall be delivered up, 
together with all other offices o^ distinct 
or separate Authority, that '' God may 
' BE ALL IN all/' And in God, un- 
doubtedly, the Son of God ^' shall reign 
'* over the House of Jacob for ever : 
" and of his Kingdom there shall be na 

* " And again, when he hringeth in the first begotten 
** into the world, he salth," (says the Apostle to the 
Hebrei.s) " And Jet all the Angels of God wou- 
'• SHIP him/' Hob. i. 6. Compare with the Greek 
version of Psalm xcvii, 7. 

'' end!'' 



Q72 

'* end!:'' — Agreeably to the Angel's 
Prophecy. Luke i. 33. 

The Scriptures indeed are every 
where filled with clear Testimonies con- 
cerning the Divinity of our BlesseDc^ 
Redeemer, so that the command to^ 
honour him,, " even as we honour the 
^* Father^' is perfectly consistent with 
all the rest And therefore, unless we 
HONOUR the Son witii Supreme Ho- 
is'OUR, '* even as we honour the Father/' 
we fall short of the command ;. and, for 
want of due Faith, cs^nnot expect to. 
obtain of the Father that ^/or/ow^ audi 
heavenly Gift iox the necessary improve- 
ment of Miiman Kature, which our 
Redeemer has promised^'' tothemlhat^ 
*' ask in his J^ame, even the Spirit of 
'' Truth;' (John xv. 26.) which '' will 
*' guide, us into all Truth;' (John xvi.. 

The siipreim^ivOE equal Divine Ka- 

turc: 






S7S 

iiure of THE Holy Spirit, is not less 
clearly declared, in several parts ofc' 
Scripturei tha.n the Divine Kalure^ of 
THE Son of God, notwithstanding that 
^ome other parts of Scripture express a 
manifest Suho^dination 0/ Office ; as that 
^' he shall not speak of hiimself ;. but 
whatsoever he^ ** shall hear, (that) 
shall he speak i '* and that he is sent 

©r 

* Jbhn xvi.. 13. Upon this Augustine Has remarked, 
" that ^' AuDiRE illi scire est, scire vera esse. 
" Ab illo d quo procedU, illi est ess^entja Scientia 
^'^ et Audientia.. Semper audit Spirliits Sanctiis 
" quia seinper scitj' (Tract, 09). But the true sense 
of this Hearing and Speakhig of the Holy Ghost will be 
best understood. by comparing the text with another pass- 
age of Scripture, wherein GoJ'^ Kcvelatloji h)^ his Spirit 
is further explained. St. Paul, speakiiig of *'^ t'he thifigs. 
** which God.hatJi prepared for them that luve him,'' in- 
timates, that — ** God /fw^/i revealed (them) untb us 
*' BY HIS Spirit : for the Spirit'\sa.yshe)'^ scarcheth 
** all things, yea y Tii^ deep.- tiixngs ep God, Fi}r 
*' 'cchat Man* (continues tho Apostle) " hwiveth the 
*^ things of a Man, save the spirit of Man uhich 
** is in him"^ Even so' (arw x^t, so also) '^ the things of. 
** God knoiccth no man but the Spirit of God.'* 

' iCor. 



374 

or given by the Father ;* and also by 
the Son ;-f and again,that he is declared 

to 

1 Cor. ii. 10, 11. Thus by ^^ coDiparivg spiritual things 
" zvith spiritual (agreeable to the Apostle's advice in 
the next verse but one, ver. 13.) we learn how to under- 
stand what is said of the Holy Ghost's Hearing what 
'* /;e shall speak:** for the manner of his knouivgy or 
being acquainted with ** the things of God** we find is 
plainly compared to the knowledge of the Soul/w a MaUy 
respecting the things of a Man ; and surely a stronger de- 
claration of supreme and infinite Knowledge could not 
have been made ! He therefore that searcheth the deep 
things of God, speaks not of himself, because he speaks 
** the things of God *^ and of course the things of Christy 
because '' all things that the Father hath" (said Christ) 
*^ are mine; t her fore said I** (continues our Lord) 
*^ that he (i. e. the Spirit) shall ^^Aeq/'MiNE, and shall 
*♦ shexv it unto you" John xvi. 15* 

"^ Our Lord said to his disciples — *' I will pray 
*^ THE Father, and he shall GIVE you another 
Comforter, that he may abide Kith you for ever; 
** (even) f^e Spirit of Truth," Szc, John xiv. )&, 
17. — " But the Conforter (which is) the Holy Ghost,, 
'* u'hom the Father will send in my Name, he 
^* shall teach you all things^** Sec. Ch. xiv. 26. 

+ — " It is expedient for you'* (said our Lord to his 
tlisciples) '* thai J go auay : for if J go ?ict auay, the 

•^ CoZtiFORTEB 



375 

to be ^' the Spirit of Christ,''^ as well 
as ^' the Spirit of God!'' — yet (I say, 

not- 

Comforter will not come unto you ; hut if I depart^ 
'^ I WILL SEND HIM vuto you'* John xvi. 7- Com- 
pare this with ch. xv. ^6. — *' When the Comfohter 
*' is come, whom I will send unto you from the Fa- 
** t her J even Til F. Spirit of Truth, which proceed-* 
etk {sKTrop^vtriZii proceedeth out) " from the Fathery he 
**' shall testfy of me** This text affords an ample 
proof of ^//e Divine Nature o^ the Holy Spirit, and 
shews, that he is not, like other Spirits, a created Spirit, 
but, on the contrary, *' proceeded out from the Father^" 
as Grotius remarks — " Non erect us aUquis Spiritus, scd 
*^ qui de patris ipsius substantia procedit et ab ipso ema^ 
" nat. AuTOPoioc 3'£«, vt Athena^oras loquiturj* The 
Divine Word, iii Uice manner, proceeded out Jrofn the 
Father^ as I have already remarked, 5ee p. 26l. 

* *' Of which salvation,^* (meaning" the salvation of 
^ sonW mentioned in the preceding ver^e) ''^ the Pr^^ 
" phets have enquired and searched diligently , who pr^^ 
" phcsied of 'the Grace (that should come) unto you: 
** searching what or what fnanner of time the Spiiiit 
" OF Christ which was in them did signify, when 
*' it testified beforehand the Sfrferings of Christ, and 
" the glory that should Jul low J* \ Pet. i. jO, 11. 
Prom hence it is manifest, that -this S/?^r^/ a/* C>^m/ is 
the same identical Spirit of God (nirt> TVD the Spi* 
KIT OF Jehovah) which spake " beforehand the suf^ 

'^fcrings 



37© 

notwithstanding these expressions of 
Subordination) the supreme or equal 
Divine Nature of the Holy Spirit is 
clearly revealed in several parts of 
Scripture. The Prophet Isaiah, for 
instance, has declared the Divine Omni- 
potence of the Spirit in the strongest 
terms ; — in terms which prove, that 
^^ the Spirit of God '* is a free and inde- 
pendent Spirit, and is truly God of the 

^' ferings of Ckrist by the Prophets** ia old time; so 
that" the Spirit of God^' is unquestionably f//e Spirit, 
also, of Christy agreeably to what our Lord himself de- 
clared, " All things that the Father hath are mine/' 
(see page 320.) and therefore the Almighty Operations 
of th£ Holy Spirit manifested the Glory of the Son as. 
well as the Glory of the Father — '* He" (said our Lord, 
speaking of theSpihit of Truth) *' shall glorify 
*^ me: for he shall receive of mine, and shall shew it 
" unto you. AH things that nn^ Father hath av^y. 
" MIXE : therefore said /, that he shall take of mine, 
** and sheio (it) unto you.'' (John xvi. 15, l6.) Com- 
pare this with John xvii. 10. — *' And all mine ai^e thine^ 
(said Christ to his Heavenly Father) " and thine arc 
^^ mine; and I au glorified in them.'' 



same 



377 

same svjyreme Divine J^'^ature, or Eler- 
nal Being, with the other Tis:o Divine 
Persons; for this Prophet expressly ap- 
plies to ^' the Spirit of God'' the same 
supreme Attributes of Creation and 
^^Imighty Power y which in other parts 
of Scripture are occasionally attriblited 
to the other Two Divine Persons ! 

But hear the words of the Prophet 
himself, dictated by that same Spirit.— 
Who hath' measured the waters in the 
hollow 0/ his hand ? and meted out 
heaven with the span, and compre- 
^^ hended the dust in a measure ^ and 
^' weighed the ?nountains in scales, and 
*^ the hills in a balance ? Who hath 
*' directed the Spirit of the Lord/' 
(or rather the Spirit of Jehovah nilr 
TT'in^ for thus exactly is the Spirit of the 
Lord commonly expressed in the Old 
Testament, when mention is made of 
his inspiration or coming down upon 
the Froptiets) '' or who (being) his 

C c '' Coun- 






€4 



378 

'^ Counsellor, hath taught him ? With 
*^ uhom took he counsel ; and {who) in- 
structed hiiUy and taught him in the 
path of judgment, and taught him 
knowledge, and shewed to him the uay 
^' of understanding ?' (Thus the Pro- 
phet clearly insists on the independency 
of the free * Spirit of the Lord) 
** — Behold, the nations (are) as a drop 
of a bucket, and are counted as the 
small dust of the balance: behold, 
he taketh up the isles as a very little 
thing, jind Libanon (^is) not suffici- 
ent to burn, nor the beasts thereof 
sufficient for a burnt-offering! ^11 
nations before him {^x^) as nothing: 
and they are counted to him less than 
nothing, and vanity.'' (Isaiah xl. 12 — 
17.) ^rhe Prophet afterwards proceeds 
to speak of God pK) without further 
distinction of Persons, having already, 

* " Where the Spirit of the Lord is, there is Liber- 
*' TY !" 2 Cor. iii, 17. — ** Take not thy Holy Stirit 



i( 

€C 

iC 



c 



from me. Restore unto me the joy of thy salvation, and 
'' vvhold mcu'iihthtj free Spirit/' Psa. li. 11, 12. 

in 



379 

in the preceding part of the chapter, 
clearly distinguished the Person of the 
Son of God under the title of '^ Jehovah,'' 
and '' our God,'' whose Advent was to 
be proclaimed by the voice in the wil- 
derness, and of whom Sion and Jerusa- 
lem were directed to say unto the cities 
of Judah, *^ Behold your God,'' (see p. 
258 — 269) and having also expressly 
distinguished '' the Spirit of Jehovah,'* 
and proclaimed his Divine Attributes 
and supreme Dignity, (see ver. 12 — 17. 
last cited) he now proceeds to speak of 
God (in the 18th verse) without fur- 
ther distinction of Persons. '^ To whom 
then" (continues he) '^ will ye liken 
God ? or %£hat likeness will ye com- 
'' pare unto himP (ver. 18, &c.) 

The Spiritual Nature of God is sure- 
ly so far above our finite comprehen- 
sion, that it cannot be explained or ex- 
pressed by any likeness or comparison 
whatsoever !— But yet, as we may 

clearly 



n 



it 



380 

t 

clearly perceive and understand, hy 
what is revealed to us^ that the supreme 
Attributes of Creation and Almighty 
Tower are applied expressly to the Holy 
Spirit (as in the above cited text of 
Isaiah) Avhich in other parts of Scrip- 
ture are equally attributed to the Fa-- 
THER AND THE SoN, we may reasonably 
conclude, that the supreme Dignity of 
the Holy Spirit must necessarilj^ con- 
sist in hi^ entire Union and Equality with 
the Father and with the Son in the Di- 
vine Xalure^ov Godhead,*— that One 
eternal and glorious Being,, Jehovah, 



*^ which is, and'urhich kcis, anduhich is 
^' to come, THE Almighty ! '' (Rev.L 
8. see also p. 249 and 250.) 

This entire Union oiTU'E Holy Spi^ 

HIT with the Almighty Father and the 

Son, in the One Eternal Being of God, 

is a necessary doctrine, without which 

rHE Almighty Power, attributed in 



See note m p^ 356. and note (§) in p/ 389. 

the 



381 

the Script a res to the Holy Spiriiy cannot 
be reconciled to that other indispensable 
Article of our Faith, the Unity of God ! 

In the Book of Job (ch. xxxiii. 4.) 
the Spirit is declared to be the Creator! 
'' The Spirit of God^ hath made 7ne 
*' and THE Breath '' (a term synony- 
mous to Spirit) '' of the Almighty hath 
^^ given me Life.'' In the account also 
which Moses has given us o^ the Crea- 
tion, we read, that ''the Spirit of God 
.^* moved upon the face of the waters.'' 
(Gen. i. 4.) And the Psalmist attributes 
the Creation to the Spirit jointly with 

* The words here rendered ** the Spirit of God y** are 
*?i^ TVrSt which are both Noun Substantives, and there- 
fore ought not to be construed — the Divine Spirit y as in 
the Greek version ("srvfUjua S'fiov to, &c.) but ** t/te 
** Spirit of God y* as it is rendered in the Chaldee Para- 
phrase or Targum NH'^Xl Hll, and also in the Syriac 

version ^Qt2!^* Ol-jaCJ for in both these, the Ar- 

tide of the Geryitive Case is added to the second Sub- 
stantive, to mark the ^ense of the Hebrew in such cases, 
thougli that most ancient language has no Article to ex- 
press the Genitive Case. See 5th P. in my Ileb. Tracts. 

the 



382 

the Divine Word ; — " By the Word 
'* o/' Jehovah xs^ere the heavens made : 
^^ and all the host of tliem, by the 
*' Breath (or Spirit* o/'Ai^ mouth.'* 
(Psal. XXX iii. 6.) And afterwards, when 
the Divine Word was made flesh and 
dwelt among vs, he himself expressly 
attributed to '* the Spirit of God'' '\' those 
might v Works, to which he aj3pealed 
for the truth of his doctrine concerning 
his Unity with the Almighty Father 
(see p. 298.) and which, at another 
time, he expressly calls the Works of 
his Father !X So that without the doc- 
trine o{ihe Unity of the Divine ?J*alure, 

* Or Spirit — for tho word here rendered Breath, is 
n*in, i. e. the very same Hebrew Noun, by which ihe 
Spirit is most commonly expressed in Holy Scripture. 

t Attributed to ** the Spirit o/Goc?/'— Our Lord said 
to the Jews — ^* If I cast out Derih by the Spirit 
** OT God, then the Kingdom of God is come tint q you. *^ 
(Matth. xii, 28.) 

I " If I do not the U'orhs of m\j TatheVj helieve mt 
•• not:' John x, 37. 

this 



383 

this application of the same Attributes 
to different Persons could not be under- 
stood! 

St, Paul also attributed to *' TIIK 
" Power of the Spirit of God''* 
the miracles, which he wrought 
^* through Jesus Christy' in preaching 
his Gospel to the Gentiles. Nay, even 
the miraculous Conception of the Bless- 
ed Virgin (from whence the Holy Child 
Jesus was called *^ the Son of God'' ) is 
expressly attributed to the Holy Ghost 
by St. Matthew — '* She was found with 
''Child of the Holy Ghost'' (i. 18.)— 
" for Ihat which is conceived in her, is 

* " I /lave f/tercforezvliereof T may glorj/y TunovGU 
** Jesus Christ, in those t/ihigs wkick pertain uiito 
" God, For I will not dare to speak of any of those 
** things ijohich Christ hath not wrought by 
** ME, to make the Gentiles obedient by word and decd^ 
" through MIGHTY Signs and Wonders, by The 
** Power of the Spirit of God; so that from 
** Jerv-saleniy and round about vnto Illyricum, I haxeful* 
'• ly preached the Gospel of Christ J' (Rom. xv. 17. — 

190 

- Of 



384 

'' of the Holy Ghostr (i. 20.) Compare 
this with Luke i. 35. — " The Holy Ghost 
'' shall come upon thee.'' &c. 

The glorious Title Jvi'7M4^ v-itiCts — 
^^ the Poxscer of the Highest,'' which 
immediate! V follows these words con- 
cerniiig the Holy Ghost in the last-men- 
tioned text, is by several learned Com- 
mentators attributed also to him, viz, 
the Holy Spirit ; * and a Title nearly 
similar is certainly attributed to the 
same Spirit, even by our Lord himself, 
when he foretold the fulfilling of God's 
promise in the Gift of the Holy Ghost. 
— '' ^nd behold," (said he) '' I send the 
'^ promise of my Father f upon you i 

* " Et Virtus Altusirni, i. e. Spiritus Dei (qui Virtus 
Deiy Luc. xxiv. 49.) efficacissimus." Lucas Brugcnsis, 
as quoted in Pole's Syno})£is. And Grotius, on the 
17 ih verse of this chapter, says — ** Quotics ^vi/ccfJLi^' 
" ?ionfinaturSviRiTU nominator vis quae dam Spiiiitus» 
" soVita t7iajot indicatury nt infra 35," (meaning the 
35th verse, the text in question) '' Actor, x. dS. 1 Cor. 
ii. 4. 1 Thcss. i. 5." 

f Compare with John xiy, 16 — 26, 

'' but 



385 






but tarry ye in the city of Jerusalem, 
until ye be endued mth POWER 

'' FROM ON HIGH/' (Luke xxiv. 

49.) 

Similar Titles are also given to the 
Son of God ; for even in his ministerial 
Character as Messiah, or Christ, after 
he hadtaken Human Nature upon him^ 
he is called ^' the Power of God, 
^^ AND THE Wisdom of God/' (1 Cor. 
i. 24.) Surely these are Attributes of 
the Divine Being, and Titles of su- 
preme Dignity f 

The Power of Justification must cer- 
tainly be also accounted a Divine Atlri- 
bute, and as such can belong to none 
but God ; ''for it is God that Justi- 
*' FIETH" (Rom. viii. 33.) but vet both 
Justification, and Sanctification also, 
(another Divine Attribute) are express- 
1}^ attributed to the HolV Spirit, joint- 
ly with Christ !— " But ye are washed, 
*' but ye are sanctified, but ye are 

D d ** Justi- 



mo 

'' Justified, in the Kame of Ike Lord 
'' Jesus, and by'' (or in) '' the Spirit 
'' of our Godr (I Cor. vi. 11.) 

To give Lfe, also, is not less ap- 
parenth^ an Attribute of the Divine 
Being than Crealiony \vhether we 
speak of mere Animal Lfe, or the 
Spiritual or Elernal Life, but more 
especially the latter, and yet this Al- 
mighty Power is attributed both to 
the Son, and to the Holy Spirit! For 
though it is '^ God tt/^o quickeneth the 
'' dead;' (Rom. iv. 17.) and '' who 
'* quickeneth all things j" (I Tim. vi. 
}S.) yet the So7i also is called '* a quick* 
** ening Spirit^' 1 Cor. xv. 45. '' and 
quickeneth xchoni he will/' {duQ ^£}m 
cooT,onu John v. 21.) and by the same • 
authority we know^ likewise, that *' // is . 
'' the Spirit that quickeneth ! '' 
(John vi. 63.) In consequence of this 
Almi£»htY Pow er the Son is called '' the 

*' Prince * 



it 



887 

'•Prince (or Author) of Life,* and 

the Spirii is expressly intituled — *^ the 
'' Spirii of LAFErj- 

And to this, that the Spii^it is express- 
ly intituled ^' the Spirit of Wisdom and 
^^ Understanding, the Spirit of Counsel 
*' and Might, \ the Spirit of Holiness ''\ 

* " AndUUed tJieVRi^CE." (or Author) '* of Life 
^' {roy ocp'^Y\yov Tr\s ^^yi?) 'voliom God hath raised J rovi 
" the dead ; whereof we are witnesses,'' (Acts iii. 15.) 
bee also a note in p. 353. 

t *^ (There is) therefore now no condemnation to thein 
" which are in Christ Jesus^ who walk not after the flesh , 
•* but after the Spirit. For the Law of the Spi- 
*' HIT OF LIFE /« Christ Jesus hath made me free from 
** the Law of sin and death,*' Rom. viii. 1, 2. 

— -** And after three days and an half, the Spirit 
'* OF Life from God entered into them : and i he ij stood 
** upon their feet, '^ &c. Rev. xi. 11. 

X '^ And THE Spirit of Jehovah shall resp upon 
** him ' (viz. iipon the Branch from the Steiii" of Jesse)? 
** the Spirit of windom and ^inderstandingy tjie Spirit of 
** counsel and might, the Spirit of knowledge^ and the 
** fear of the Lord;'' Sec. Isai. xi. 2. 

§ *' /^nd declared, to be T«£ SoTi or Gob with 
^' Power; r/cc-o;r//.//o- /^ the Spirit of Holiness^ 
** //j/ the resurrect io:i from the dead.'' Rom. i, 4. 

and 



888 

?ind ''THE Spirit of Glory !* These 
^expressions of Dignity and Pov> er are 
wuimitedy and do certainly include the 
highest or supre^ne degree of the several: 
recited Attributes, even the infinite 
Wisdom, Understanding, Counsel, &c.. 
of GoD^ because they are attributed to 
that glorious Spirit, which '' searchelh 
^^ all things, yea, the deep things of 
'' God!'' (1 Cor. ii. 10.) and they are 
attributed to hiin, also, as essential Pro- 
perties, which are so eminently his, that 
lie is even named from them — '' the 
" Spirit of rFisdom''—'' the Spirit of 
^' Might''— 'Ube Spirit of Glory ;'' as- 
Christ is also intituled — '' the Power of 
^^ God, and the Wisdom of God/' (see^ 
p. SS5.) and '' the Lord of Gloryl' see 
pages 295,/296. 

These Titles and Attributes cannot 
(in that eminent and e'^^^/z/m/ degree in 

*——^*' Per THE Spikit 03P JSxory and of God 
^^ 'rtstctk iiy-jn vouJ' 1 Pel. iv. 14. 

which 



SS9 

which they are attributed both to the 
Son and Hol^ Spirit) belong to any- 
Being that is not truly God, and Jeho- 
vah t and it is dearly reveuied to u^ 
•that there is but One Jehovah,^ (as I 
have before remarked in pages 251 — 
254.) who is the ojily ii^ue God ; the God 
of Israel ;\ and yet we learn by the 
Scriptures, not only that Christ £- li uiy 
God, andjEHovAH (of which I have 
already produced many authentic proofs 
from Scripture in pages 224 — 372.) but 
that THE Holy Ghost is also Jehovah, 
and consequently isinchided b!ke\vise in 
the Unity rri; .h.r\r®^,\ of the Deity or 

Godhead I 

The 

* ^' Hear^ Israel, tHe Lord (or Jehovah) aur God^ 
** is One Jehovah/' Deut. vi. 4. 

f When God delivered the Law to his people Israel, 
he said — ** / tim Jehovah thy God, zihich har^ 
** brought thee out of the land ojEgd/pJ, out of the house 
** of bondage. Thou shalt have no utlier Gods before w^ 
** Exod. XX, 2. 

§ Tnf S'fOTiiT^*, of the Deitj/, or Godhead, This is 
9k scriptural expression for the Nature of OqcI ; for we 

reati 



600 

The FIol}^ Ghost h Jehovah, because 
it is he who ^' limllctk a cerltihi day,'' 
-'' saying in David, To-day, after so long 
'' a lime'' (see St. Paul's Commentary 
on the 95th Psalm) *^ as it is said, To- 
'' d^y ify^ mil hear His Voice'' (tiie 

read in Cc>l. ii. 9. that " in him (i. e. in Chiist) (h^elkth 
" all the jyilness of the GodhvcuV' {tys ^eoTy)T(Q.^y oMhc* 
Dtiitv, or Divine Nature) '' budih' ! '^ Nearly the same 
word (but in the Nomiivativc Case, viz,. S'liorrc) is also 
used in lloni. i. 20. Another expression tor tlie Divine 
Nature^ or Dt'lti/,\\:- read in Acts xvii. 29- viz to S'sicu. 
T'rtat there is but One Divine Nature is a necessary doc- 
trine, becau^-.e there is but 0/ie God ; and though it is 
difficult lor our finite understandings to comprehend how 
Three Divine Persons are included in that One God, yet 
these scriptural expressions tor the Divine Nature [ri S'£o» 
ryjr, and to S"fiov) afford great relief to our conceptions 
of that necessary doctrine, for there is no dilTiculty in 
comprehending, that Three I)ivine Persons may be united 
in One Divine Nature, iy fj^icc S'cOT>iTi, or Ip gvi S'fi'jo. 
And hence also it is a necessary doctrine, that the Son, 
(and not less the Spirit likewise) is " equal to the Father 
** as touching the Godhead'' (though inferior and subor- 
dinate in some other respects) because it would be absurd 
to contend for the Unity of the Divine Nature, if the least 
degree of Inequality respecting that Nature, or Existence 
be admitted ! ■ See pages 252 — 255, 

Holy 



391 

Holy Ghost refers them to the Voice 
of another Person, who appears by the 
Apostle's argument, to be the Messiah) 
*^ harden not your hearts.'' \ieh.iv. 
?• In the preceding chapter the Apostle > 
tells us expressly, that it was the 
Holy Ghost who said these words— 
^Wherefore' (says he) 'as the WoiX 
* Ghost saith — '' To-day if ye will hear 
*^ HIS \oiQ^, harden not your hearts, as 
*^ in the provocation^ in the day of 
*' temptation in the zciiderness: 'when 
^' your Fathers tempted me/' (saith the ' 
Holy Ghost) '^proved mil^ and. saw my 
/' Wo-^Y.^ forty years'' [But in tiie 
several accounts which Moses has given 
us of these glorious Works and Trans- 
actions, we find them mentioned as the 
PForks oi Jehovah, and by St. Paul they 
seem to be attributed to Christ ; ^ and 

* '* For they drank of that spiritual Rock that fol- 
•' lozced them: and that -liock nas Christ," 1 Cor. x. 4* 
And again in the 9tlv versc^ — ^^ Neither, Jet v^ tempt 
** (Zhrist, as some of them also tempted^ and were destrajj- 
^ ed of serpent i,*^ 

there- 



tlierefore if the Holy Ghost was a mere 
ministering Spirit, employed only as an 
agent in Jeliovali^ A^'orks Vvdth Jeho- 
valis Power,, and was not also truly 
Jehovah himself, he ((he Spirit of 
Ti^vth) could not have called them his 
Works J\ *' Wherefore I vtas grieved '* 
(continues the Holy Ghost, still speaking 
in David) ^' v:ilh that generation, and 
*' said, They do always err m (their) 
^' heart ; and they have not known MY 
'^ w/iys. So 1 sware in MY wrath, They 
'^ shall not enter into MY rest.'' Heb. 
iii. 7 — 1 1. Sure!}' these are expressions 
of supreme Authority, which could not 
be used b}^ any Spirit that was not truly 
Jehovah ! 

Again, in the 10th chapter of the 
same Epistle (15th verse) we read — 
Mx^ruoBi Se iujv km TO UXETMA TO 
'ATIOX' yitrx yxo ^ocsiorixei^ixr durri >j 
Jia^QrijiT, ri^ AixBTOouaj TSp(^ (/jjtbc;, &c. — • 
' The Holy Ghost also is a witness to 

* ns: 



393 

' us: for after that he had said before ^^ 
'' This is the covenant that I will make 
^' with them,'' &c. The text to which 
the Apostle apparently refers us is in 
Jeremiah, xxxi. 33. where we fmd^ that 
it was Jehovah, who said these words 
by the Prophet 



t! 



-6( 



See also the two verses preceding— 
Rehoid, the days come, SAITH Jeho- 
vah, that I will make a new covenant 
with th^ house of Israel,'' &c. (Jen 
xxxi. 31.) And afterwards in the 33d 
verse (the text quoted by St. Paul as 
words said by THE Holy Ghost) the 
Prophet adds in the Name of Jeho- 
vah — " But this (shall be) the covenant 
that I W^ILL MAKE with the House of 
Israel ; after those days, saith Jeho- 
vah, / will put MY Law in their in- 
ward parts, and write it in their 
hearts, and will be their God, and 
they shall be my people.'' This text 
is expressly attributed to the Holy 

E e Gh(Kf. 



a 

Si 



394 

Ghost Ly the Apostle, and the next 
verse is joined by the Copulative ^ (and) 
as the words of the same Divine Speak- 
er — '' And they shall teach no more^ 
*' every man his neighbour, and every 
*' man his brother, saying, Know Jeijo- 
" VAH : for they shall all KNOW' me^"* 
[saith THE Holy Ghost, this being a 
regular continuance (as I before re- 
marked) of the words attributed to him 
by the Apostle] ''from the least of them 
'' unto the greatest of them, saith Jeho- 
'' VAH : for I ni II forgive their iniquity'* 
(and none but God can forgive sins !*) 
'' and I will remember their sin no 
" morer (Jer. xxxi. oo, 34.) 

This Promise is apparently to the 
same effect, as that which Jehovah had 
before proclaimed by his Prophet 
Isaiah, viz. — " And all my children 
'' (shall be) taught of Jehovah/' 
Isai, liv. 13. To these texts, therefore, 

* See a note in p. 306, marked f- 

our 



395 

our Lord probably referred, when he 
said to the Jews — ^ It is written in the 

* PropketSy '' And they shall be all 
'' TAUGHT OF GoD." ' Every man 
^ therefore that hath heard, • and halh 

' LEARNED OF THE FaTHER, COmeth 

* unto me' John vi. 45. Thus, the 
being taught of Gody is manifestly 
esteemed by our Lord to be the same 
thing as hearing and learning of the 
Fatl(£ry for he mentions these circum- 
stances apparently to illustrate what he 
had before said (in the preceding verse) 
concerning the Father's drawing the 
true Believers — " Ko man '' (said our 
Lord) '' can come unto me, unless the 
'* Fx\ther, xirhich hath sent me, draw 
^' him;' (John vi. 44.) so that Christ's, 
reference to what was '' written in the- 
^' Prophets '' on this subject (especially 
as he applies these Prophecies to tbj3* 
Drawing and Teaching of the Father) 
seems, at first sight, to make against my 
aj-gument, which was to shew, that the^ 

Prc^>- 



300 

PropKecies here cited were the Words 
of THE Holy Ghost, speaking in the 
Prophets under the Title of Jehovah ! 
But this is so far from being a real ob- 
jection^ that it is truly a confirmation 
of the former argument Goncerning the 



"» 



speaking of the Holy Ghost, whei 
we consider, that the Drawing' of the 
Father, and the Teaching' of God, is 
effected only by the Spirit of God ! For 
the same Apostle (John), who recorded^ 
our Lord's reference to the Prophets 
last cited, tells us in his First General 
Epistle (:ii.20.) how this Teaching of God 
is communicated. Koci uul^k XPI2MA 

— '' And ye have A^ XJis^GTiONfrom the 
'' Holy One,^ and ye kj^ow all things.'" 

(1 Johni 

* " From the Holy One''—' That is' (says Dr. Whit- 
by) * From Jesus Christ, emphatically so called Acts 

iii. 14. Apoe. iii. 7, But then f//tf^ Unction* (says he) 
* is the Holy Spirit, ivhich he hath git en to them that 

believe. For he being' ** anointed with the 
*' Oil. of Gi^adness above his FELLOWS/'-Psa*- 



3Q7 

(1 John ii. 20.) This Unction or Anoint- 
ing, is generally understood by Com- 
mentators to signify the Influence of the 
Holy Spirity^ and the Effect of that 

Influ. 

xlv. 7» " Al^OINTED BY GoD WITH THE HOLY 

"' Ghost," Acts x. 38. ' This Grace' (says the 
Dr.)' is given to Chrhtians^* *' according to , the 
" Measure of the Gift of Christ," Eph. iv. 7- 
" And we all beholding, as in a glass, the glory of the 
*' Lord, are changed into the same likeness, as by the Spi" 
'' rit of the Lord;' 2 Cor. iii. 18. Yol. 2. p. 75% 

* " By the Unction here, and the Anointing,. 
*' ver. 27. is mean^ the Holy Spirit, whose Gifts and 
** Graces are diffused throughout the whole Church, and 
" to every living Member thereof." Rev. Francis Fox^ 
M. A. See his New Test, with referenccSy printed in 
17^2. p. ^3^. — '* Thereby are signified the gifts of the 
''^ Holy Ghost, bestowed on Believers, whereby they 
" are consecrated to God,'* Psa. xlv. 7. Heb. i. 9» 
(Assembly's Annotations.) " In Novo Testaniento ubi 
*^* omnes sunt Reges et Sacerdotes, per Unguentum 
** intelligitur QUiEvis Dei Gratia, ut diximus Hebr.. 
'* i. 9* ct lac. V. 14. F^xiMie ver6 ill a per quam 
'* Spirttus nobis in singulis cireunistantiis suggerit, et 
" Christi praecepta et nionita quce cuique tempori sunt 
" idonea.'' , Job. xiv. 26. Groiius. See also the opi- 
Xiion of Dv, Whitby in the preceding note. But the 

^crip- 



age 

Influence is further explained in the 
27th verse of the same chapter — '' But 
*' THE xAxoiKTiNG, u'hiGh ye have re- 
*' ceived of him ^ ahidelh in yoUy and ye 
*^ need not that any man teach you : 
'' but as the same Anointing TEACiiETH 
** you^ of all things^, and is truth, and is 
*^ no lie : and even as it hath taught 
'^ you ye shall abide in him.'' (1 John 
ri. 27.) And it is manifest, that this 
'^ Anoint ingy which teacheth all things y' 
is to be understood of the Holy Spirit; 
for tlie Aposde Paul informs us, that the 
Communication of this Knowledge or 
Teaching from God is by the Holy Spi- 
rit — '' Ej/^'' (says he) '' hath not seen, 
*^' nor ear heard, neither have entered 
'* into tlie Jieart cf man, the things 

Scriptures themselves teach us plainly, thai the Inspira- 
tion, of Me Bolj/ Spirit is to be understood by the Unction^ 
or Anointing — " The Spirit of the Loud Jeiio-- 
^* VAH is upon 7rie, because J eiiovaii /iath anoi?3tei>' 
** me," &:c. Isaiah Lx/.J. Compare with Acts x, 38. — 
** How God a:s 01 n t e d Jesus of Kazaretk xdth the 
^ Holy SrAwvv^ and xdth Fovcer.^^ See also note im 
p. 4.00* 

*^ which: 



if 

(6 



399 

^^ which God hath prepared for them 
^' that love him. But God hath re- 

VExlLED (them) UNTO us BY HIS SPI- 
RIT : for THE Spirit searcheth all 
'' THINGS, yea, the deep things of 
^^ God. For what man knowetJi the 
^' things of a man, save the Spirit of man 
*' which is in him ? Even so the things 
-^^ OF God knoweth no man, but the 
^' Spirit of God. J^ow we have re- 
^' ceived, not the spirit of the world, but 
'' the Spirit which is of God " [or 
rather the Spirit out of God, ro_ 
zivzufix TO ZK Ts Qt'dy that is, whkh pro- 
ceedeth forth {r/<xo^£U£T(Zh see John xv. 
26.1) '' out of God,'" see note in p. 375, 
376 ;] ^' that we might know the things 
^' that are freely given tons of Gob'' 
(whereby it is manifest, that we obtain 
/his Knowledge of Ihe things of God by 
the Holy Spirit). ^' TVhich things also 
^^ we speak, not in the words which mans 
^' wisdom teacheth, but which the Holy 

" Ghost 



400 

*^ Ghost teacheth ;^- co7nparing spi- 
^^ rituaJ things with sjnrUuaL But ''THE 
^' Natural {4jif)^ix^y or Animal) Man 
'' receiveth not the things of tril Spirit 
^ OF God/' [How urgent and impor- 
tunate ought we therefore to be in* 
olainiing, on all occasions, the gracious 
Promises oi* Spiritual Assistance (see p. 
206 — 210) as the Xature of Man is de- 
clared to be thus miserably deficient 
without that Heavenly Gift, the neglect 
of which is the first foundation of Infi- 
delity and Scepticism] '^ fo7^ they are 
^' foolishness unto him ; " [even the 
things of infinite Wisdom (for such must 
be '' the things of the Spirit of God'' ) 
are foolishness to the mere JVatural 

"^ This TtacJiing.offlie Hoi]/ Gliost is also fully declar- 
ed by our Lord's promise of that Heavenly Gift to his 
disciples — '"^ But the Coinforter (which is) the Holy 
** Ghost" (saith our Lord) .'* whom the Father xvill 
" send in 77} y Name, he shall teach you all 
*' THINGS," (&c. John xiv. 26. And again, " When 
'' /V, THE Spirit o? Truth is come, he xmll guide you 
'* INTO ALL Tuuth/V^c. John xvi. 13. 

Manll 



401 

Maul] '^ neither can he knoxs) {^\em) be- 
^' €ause they are spiritually discerned. 
■'' But he that is sviritval, judgeth ail 
'' things/' kc. (1 Cor, ii. 9~15.) 

The glorious Effect of Christ's Pro- 
jnises upon those who duly claim them, 
is principally (as I ha\e before remark- 
ed, see p, 203 — 210) that we shall 
*^ partake of the Divine Kalure ! '' But 
how can that Effect take place, if the 
Spirit of God, and of Christy^ (see page 
375 J the Spirit of the Father, and of 

the 

* " But ^e are not In the fleshy but in the spirit y if sb 
^* he that the Spirit of God dwell in you. Now 
*' if any man have ?wt the Spirit of Christ, he is 
^*' 7ione of his. And if Christ (be) i^ you" (i. e. ia 
7/ou b^ his Spirit, mentioned in the preceding sentence) 
** the body (is) dead, because of sin, but the Spirit (is) 
" Ife, because of right eousfiess. But if mv. Spirit 
'^ OF HIM that raised up jE^v^from the dead, 1D\^'ELn 
*^ IN YOU, he that raised tip Christ from the dead 
*^ shall also quicJcen your mortal bodies ^x his Spirit 
" that DWELLETH in you," Rom. viii. p— -11. Here 
we find ''the Spirit of God;* and '' the Spirit of Christ,'' 

F f distinctly 



402 

the Son, bv which alone \vc can have 
communication with either,* is not 



distinctly mentioned in the same context, though the 
spiritual Eftcts of both are undoubtedly the same, 
because both these titles belong to one and the same 
HoJi^ Spirit f as St. Paul elsewhere declares — *' For 
'' through him " (sa3'S .the Apostle, speaking of the re- 
conciliation, or uniting of the Gentiles, and the com- 
mon wealth of Israel, through Christ) " ue both " (i. e. 
Jews and Gentiles) ** have access by One Spirit tni' 
'• to the Father J^ Eph. ii. 18. This One Spirit, there- 
fore, must necessarily be understood, not only when " the 
'' Spirit of God*^ is mentioned, but also whenever we 
read of '' the Spirit of the Sou.Y'—"' the Spirit of 
*' Jesus,l^' or '* the Spirit of Christ " (see note in p* 
375) ; for as Christians are " huilded together for an 

'* HABITATION OF GoD THROUGH THE SpIRIT/' 

(Eph. ii. 22.) 30 likewise it must be through the 
SAME Spirit tliat they become ** an habitation 
'^ OF Christ,'' — *^ if Christ be in you** Sec, because 
the same text informs us, that — *' if any viafi have not 
" f//e Spirit OF ChPvIST, /?e is none of his,*' 

* Compare the preceding note in page 401, with the 
note in p. 403. — See also page 303. 

f *' Becauss ye are 5o?w, God hath sent forth the Spirit of his 
*'^ Son into your hear/s.*^ Gal. iv. 6 



+ a 



1 blow thai this shall turn to iny salvation ^ through yourprayer. 



'«• and the supply of m^ Sfirit or Jesus Christ." Phil. i. 19. 



really 



408 

really Dlvine ? We are taught by a mul- 
titude of texts throuQ;hout the New 
Testament, that Man by Kalure is ca- 
pable of receiving the Holy Spirit 
within him ; so that the Human Body is 
expressly called in Scripture '^ the Tern- 
*' pie of the Holy Ghost ;''^ and there- 
fore, if THE Holy Ghost were not 
really and truly God, of the same 
Divine Kalure with the Father (for 
there can be but One Divine Kature^ 
as there is but One God, which I hope 
is already clearly demonstrated, see 
pages 251 — ^6by how improper would 
be the idea of conciparing Man to m Tem- 
ple f For Christians are not only called 
*^ the Temple of God^^ but expressly 

' (as 

* '^ Wlial^ Unoiz ye not that your Bo by is the Tem- 
** PLE OF THE Holy Ghost, (which is) in youf 
" which ye have of God^and ye are not your own 9.*' 
I Cor. vi. 19* » 

t 2 Cor vi. l6. — ** Jnd what agr€€rae7it'' (says the- 
Apostle Pa\]]) *^ hath the Temple of God xvith idols? 

''for 



(as I huve already remarked) " (he Tem- 
*' pie of the Holy Gliosis" as if the tenii» 
were synonymous !. 



a 



for ye are twe, Temple of the living God ; as- 
^^ God kGih said, I uill dwell in them, andxcalkin (tfiem)^ 
*' and> will he their God, and they shall he my people J' 
And this In-dxcelling, or Inkabitation of: God in ih^ 
Faithful,, is declared in Scripture to be '* throvgh the 
^ Spirit," which affords an ample proof, that the Spirit 
is truly Gob !' *' In xvhorn " (says St. Paul to the Ephe- 
sians, ii. 22. speaking of Jesus Christ J ^^ ye also are 
" huilded^ fogether^ for a n i] a e i t a t i o n of God 
** THROUGH THE SpiRiT." Thus the true Christian 
doth really become a Temple of God, "for xvhere 
** God dnells is a Temple,'* as Grotius remarks;* and 
God dwells in good men by his Holy Spirit.. 
" Therefore (says he) are they the Temple of God.. 
This Inhabitation, or Ih-dioelli/ig of the Holy Spirit 
vi the Temple of God, is plainly declared by the Apostle 
Paul in another text — *' Knowyenct'' (says he) '* tJiat. 
*' ye are the Temple of Gob, and that tue Spirit. 
'* OF God dv/elleth in you ? If any wan defle the 
*^ Temple of God, him shall God destroy : for the- 
^^ Temple of 0op is holy^-f xvhich (TciBple) ye are," 
I Cor, iii. 10, 17. 

* " Tnnphimed uhi l)si-s huhiiaL Li piis liahlirj JHevs tv.-^ Sfi- 
** RiTUM SAiTCTrM. Su/it igUur Ti^iTLV^A Dei." Giot. Annot. 
^Toni. IV. p. 48^. 

f « is hohj,'^'^^* Mi:z:g jsndi^td h?/ the HoL-y Ghost," Rom, 

Too- 



Too many Temples^ indeed, through 
the Depravity of Mankind, and the In- 
fluence of Devils, have been dedicated 
to those, *' which hy Kalure are NO 
'^ Gods r* But that was only amongst 
men — '* who knew not Godr (GaL iv. 
8.) But shall we conceive of the inspir- 
ed Writers of the New Testament, that 
they would also dedicate Temples to 
a Being, ^^ which by Nature is no GodV* 
For if we could suppose it true, that 
THE Holy Spirit '' hy Nature is no 
•' God," the Temple of the Holy 
Ghost would be no better, in that one 
respect, than Heathen Temples I And 
therefore, if we reallv believe the Holy 
Scriptures to be the Word of God^ we 
must necessarily believe that the Holy 
Ghost is really and truly God ; for 
otherwise we should not have been re- 
quired by the Holj^ Scriptures to esteem 
our Bodies as the '' Temple 0/ the Holy 
'* Ghost ! '' And as it thus appears to be 
a necessary conclusion, that the Holy 

Ghost 



4oa 

Ghost is (ruly God, it is equally a 
necessary doctrine, thrtt he is also Je- 
HOVAH— "^^ For who is God " (i. e, truly 
God) '"^except JEHavAH ? " ^ Psa. xviih 
31. And therefore, though the Holy 
Ghost is clearly revealed to us in Scrip- 
ture as a distinct Person from the Fa- 
ther and THE Son, he must neverthe- 
less be included in that One Divine and 
Eternal Being\ Jehovah ; and accord- 
ingly, in that supreme character, he re- 
vealed the Divine Will to the Prophetsf 
Of this I have already produced some 
remarkable, and i\ trust) incontroverti- 
ble proofs, and therefore shall only re^ 
cmest rav reader's attention to one more 
example of it. '' Well spake the Holy 
'' Ghost" (said the Apostle Paul to. 

* Co]Tjpare this with Fs. Lxxxvi. 10. — '^ Thou art 
'' God alone;' that is, '* T//o«'' (Jehovah) ''art God' 
^* alone,'* for the whole Psalm is a prayer addreessd to 
Jeiiovak — " Bow down thine ear^ Jehovah/' Szc^. 
— See also Isaiah xxxvii. l6. and compare these texts- 
with the liOte in p. 337. concerning those persons, whose 
tttlc of ^' Gods/' was merely nominal^ 

Urn: 



407 

tlie unbelieving Jews at Rome) '' hj 
Isuias the Prophet unto our FalherSt 
saying ; Go unto this people^ and say f 
Hearing ye shall hear^ and shall not 
understand ; and seeing ye shall see^ 
arid not perceive. For the heart of 
this people is waxed gross/' &c. Acts 
xxviii . 25—27. But when we turn to that 
part of Isaiah's Prophecy to which the 
Apostle refers us, as the Saying of the 
Holy Ghost, we fmd it was Jehovah 
v,'hich spoke to the Prophet! — '' 1 heard'' 
(says the Prophet) " the Voice of the 
Lord " (Adoni) '^ saying. Whom shall 
I SEND I and who will go for us V 
(speaking expressly in a Plurality of 
Persons.) '' Then said /, here (am) / ; 
^' send me. And he said, Go, and tell 
^* this people. Hear ye indeed, (or in 
^^ hearing) but understand not ; and see 
^' ye indeed, (or in seeing) hut perceive 
^' not. Make the heart of this people 
^' fat, and make their ears heavy, and 
^' shut their eyes; lest they see with their 



4i 
4t 



408 






a 



4e 



eyeSj and hear with their earSj and 
understand with their hearty and con- 
*' vert, and be healed.^ Then said /, 
'' Lord/' (or Acloni) '' how long f And 
HE answered, Until the cities be wasted 
without inhabitant, and the houses 
^^ without man, and the land be utterly 
*^ desolate,'' &c. Isai. vi, 8 — 1 1. 

Now the Lord, or Adoni, who then 
spake to Isaiah, was represented to the 
Prophet (see the beginning of the chap- 
ter) as '^ sitting upon a throne high and 
'* lifted up, and his train filled the tern- 
'^ pie,'' &c. ^' and one cried unto ano- 
'^ ther," (that is, the Seraphims men* 
tionecl in the preceding verse) '^ Holy, 
" Holy, Holy (is) JEHOVAH of 
^ Hosts, the whole earth is full of his 
"' g^^ory," &c. (ibid, 1—3.) 

* See some Observations on this passage in my Tract 
ou several important Prophecies. 2d Edit, pages 222, 
223, and 228—235. 

Now, 



40P 

Now, notwithstanding that tJie Lord 
JehoVx\h is represented in this Divine 
Revelation as speaking in the Piin^al 
Number (''whowillgoforus''), and 
that the threefold repetilion of the Epi- 
thet Holy^ in the proclamation of God's 
glorious Title, Jehovah of Hosts, seems 
to correspond with the above-mentioned 
Idea of a Plurality of Persons being 
comprehended in that One Eternal 
Being, Jehovah, which then revealed 
himself to Isaiah, yet the Apostle Paul 
expressly attributed the Revelation to 
the Holj/ Ghost, as being the Divine 
Person which then spake ! '' IFell spake 
'^ THE Holy Ghost'' (says he) ^' bi/ 
'' Isaias the Prophet, saying. Go unto 
^' this people, and say, Hearing ye shall 
'* hear,'' &c. Who then shall presume 
to say that the Holy Ghost is not 
really and truly God ; when it is ap- 
parent, by the citations already made, 
that the glorious Name Jehovah, which 
includes, the Divine Nature of the 

G g g ' Father, 



410 

Father, and of the Son, is expressly 
attributed also to the Holy Ghost ? 

Without a due sense of this supreme 
Dignity of the Holy Spirit, we should 
form but a very unworthy idea of the 
real Dignity of Human Nature, which 
(as I have already shewn) is not only 
capable of receiving the Gift, or inter- 
nal Communication, ofthat^/onow^and 
eternal free Spirit * of God, as a 
Principle of Action, but it is also clearly 
entitled even to claim that wonderful 
participation of the Divine Kature I — to 
claim it, I say, by a written Charter of 
Privileges, which can never be taken 
from us (as God's Word cannot fail), he 
having bound himself to us, on certain 
reciprocal conditions, by an irrevocable 
covenant (as sure as his Word) that 
Man might be Free indeed ! We are 
Free (I say) having now 2, free Choice, 

* Sec note ia p, 37«. 

' through 



411 

through Christ, to partake, ifxs^e will,^ 
of the Tree of Life, (see note in p. 324) 

from 

* " If r^c mlV For, notwithstanding all that has 
been said and wrote concerning Predestination and Re^ 
probation^ yet it must surely be our own fault, a depra- 
vity in our own choiccy or willy if we partake not of " the 
** Tree of Life !** (See my Tract on Predestination.) 

" No man*' (indeed) " can come tome*' (said that 
Divine Person, who alone is *' the Way, and the 
" Truth, and the Life,'' John xiv. 6.) " except the 
*^ Fat her y which hath sent mcy draw him: and /" (said 
he) " will raise him up at the last day*' (John vi. 44.) 
But though this Drawing depends on the Will of the 
Father y yet no just argument arises from thence against 
the free Will o/'Max, because we have ample assurance 
on the part of the Almighty, that his Good Will to draw 
us will not be wanting, if we seek him as we ought, and 
do not resist his Divine Grace in our hearts ; of this 
Good Will his affectionate remonstrances from time to 
time by his Prophets bear unquestionable testimony. — 
" Why WILL ye die, House of Israel? For I have 
*' NO pleasure in the death of him that dieth, saitk 
*'• the Lord Jehovah, wherefore txirn yourselves^' 
ll^^rri in Hiphil. cause ye to turn; i, e. the repen- 
tance must be by your own will and deed) " and live ye J' 
(Ezek. xviii. 31, 32.) And again, God swears by him-* 
selfy that we may have full assurance of his Will in our 
favour, if our own Will is not wanting !-^*' Say unto them 

(as) 



412 

from which our first Parents were un 
happily excluded in this world ! 



f 

But 



(as) I LIVE, " sa'ith the Lord Jehovah, I have no 
PLEASURE i7i the death of the wicked; but that the 
" xvicked turn from his waj/, and live: turn ye, turn ye, 
^\.from your ecil ways ; for why will ye die, House of 
'' IsraeW Ezek.xxxiii.il. 

These texts, indeed, are. assurances of God's love to 
the House of Israel ; but, in Christ, even the Gentiles are 
entitled to claim ihem, being now engrafted on the stock 
of Israel (see p. 30?) and are thereby rendered '' Abra^ 
^* J]a7ns seed, and heirs according to the promise," (Gal. 
lii. 29.) And under the New Covenant, also, God hath 
confirmed these assurances of favour o« his part, if we are 
not wanting to oursekcs, premising us that we shall re- 
ceiie, if we will but ask (see note in p. 414) — " For 
*' THE Lord i,s not slack concerning his promise, as some 
■^ men count slackness ; but is long- suffering to us wardy 

*' NOT WILLING THAT ANY SHOULD PERISH, BUT 

*^ that ALL should come to repentance.*' 2 Pet. iii. Q, 
From hence it folloAvs, that, if any perish, it is not by 
God's inn, (though he certainly foreknows their de- 
struction) but by their own xoilful Abuse of the iiiwoiP'? 
ledge of Good and flvil; for we are assured also by 
another Apostle, that God " xvill have all Men to be 
^* saved, and to come unto the Knoidedge of the Truth." 
(I Tim. ii. 4.) '^ The Word all" (says the learned 
^Iff Francis Fox on this text) ^^ here stands for every 

'' Man; 



413 

But these glorious Privileges being 
granted to Human Kature only tbrough 
the Merits oi that '' Son ofMan^ who 
voluntarily took our Kalure upon him, 
we must alwavs remember, that our 
Title to the Benefits of the free Cove- 
nant, beiore mentioned, is valid only 
w^hen claimed in his N'ame, and for his 
Sake, as we ourselves are otherw ise to- 
tally unworthv of them ; for he alone is 
^' the Way, and the Truth j and the Lifef 

■^ Ma^nt; for so it is used ver. 1. where we are com- 
*^ manded to pray for all Me^?. Hence (says he) we 
** may argue, that if God wills the Salvation ot ali^ 
" Me^t, and would have all come to the acknowledge 
*^ ment of the Truth, then he affords all sufficient 
** Means and Grace, in order to their obtaining Sal- 
** vation ; because without this they cannot be saved/' 
(See John vi. 44*. quoted in the beginning of this note). 
" If any therefore perish, il is not because God denies 
" them GRACE and help, but because they are want- 
*' ING TO themselves, and will not be piie- 
" VAILED WITH to USE the assistance he afibrds, 
" Their destruction, therefore, is not from any peremp- 
^* tory Decree of God's, but from themsllves," 
IJew Testament with references, p. 867. note. 

and 



414 

and '^ no Man cornel k unto the Father, 
" but by " him. John xiv. 6» 

« 
He hath, therefore, particularly in- 
structed us how to claim tlie Privileges 
qi Human JSTalure, assuring us hy reiter- 
ated^ Promises, tendered in the most 

urgent 

* " And I say unto you'' (said our Lord Jesus) " Ask, 
^' mid it shall be given you : seek, and ye shall find: 
" KKOCK, and it shall bt opened unto youT (For our 
Lord had just before given a parable of a man's going to 
his friend's house even at midnight, and knocking at the 
door to borrow bread). '^ For every one that asketfi, 
*' RECEivETH : and he that seeketh, findeth : 
" and to him that knocketii, it shall be opened. If 
A Son shall ask bread of any of you chat is a FA« 
THER, xvill he give him a stone ? or if he ask a fish ^ 
uill he for a fish give hi?u a serpent ? or if he shall ask 
" an egg, will he offer him a scorpion 9 If ye then, 
^* being evil, hwxo hoic to give good Gifts unto you r 
^- Children: hoza much more shall your Heavenly 
^ Father give the HOLY SPHIIT to them that ask 
•^ him?" (Luke xi. 9 — 13.)" Jnd whatsoever ye shall 
*"' ASK in MY Name^ (said our Lord Jesus) ** that 
*' will I do'* [an ample proof, as 1 before remarked, of 
his heinof truly GOD in Erf'ect and Power, as well as in 
Kame^ and that he and the Father ar€ On e, as he himself 

not 



it 



415 

urgent and effectionate maniisv that 
Prayers in his Kame shall certainly he 

effectual; 

not only said^ but proved by his Works ; so that we must 
necessarily understand, as there is but One God, 
(Jehovah) that he is included with the Father in th© 
GxE Eternal Being Jehovah]^* ^^^^ the Father 
^* mai/ be glorified in the Son. Jf yc shall ask lany 
** thing in my Name'' (our Lord Jesus again repeat- 
ed and enforced his gracious promise) '* I will do (it).** 
** Jf ye love me^^ (said he) ^' heeip my commandmaiis^ 
(and who hath a right to command^ but GoBf — Our 
Lord, nevertheless, immediately afterwards declares the 
ministerial Office, which he had condescended to under- 
take for our sake, as Mediator between God and Man, 
himself being both !) ** And I*' (said he) " "will iPRAY 
" the Father, a;2(i^e shall give you another Com- 
*^ forter/' (or Advocate, see ABp. Sharp's Sermons, 
vol. 5 Disc. 2d.) ** that he may abide xcith you for ever; 
*' even thk Spirit of Truth,'' (here the Three 
Divine Persons are distinctly mentioned together, 
in their separate personal functions under th-e Chris- 
tian Dispensation) ^* whom*' (i. e. the Spirit of 
Truth) *'^ the world cannot receive, because it seeth him 
" not, neither hnoweth him : but ye know him: '' (and o£ 
course all other true disciples of Christ know him, as the 
promises are to all, and cannot fail) ^ for ht dwelkik 
" with you, and shall be in you/' John xiv. 13 — 17') 
•' Again^ I say unto you/' (said our Lord Jf-s vs) ^^ tha^ 



u 



41(3 

effectual; that is, provided there be no 
wilful Defect on our part ; which con- 

dilional Clause is always to be under- 

«■' 

stood, wherever Promises of Blessings 
are delivered in Holy Scripture. 



Let us therefore be mindful, ** that 
^^ the sufferings of this present timey 
are not uorthy (to be compared) with 
the glory which shall be revealed to 



€€ 



4i 



*' US," 



** if two of you sJiall agree on earthy as touching ant/ thing 
" that they shall ask, it shall be done for them of :my Fa- 
*^ TH ER, which is in heaven. For where two or three are 
'* gathered together in my Name '' (i. e. in the Name 
€f Jesus) *' there am I in the midst of them** (Matt, 
xviii. ip, 20.) 

These, and many more such, declarations of Chrisf, 
are the reiterated Promises (mentioned above) on which 
ihe restored Dignity and Privileges of Human Nature are 
firmly founded, being the perfection of Human LIBER- 
TY, — the privilege he has obtained for us, to claim a 
participation even of the Divine Nature^ through his 
merits, that we may become (ijidividually^ as well as 
con gre gat tonally y throughout all the Branches of the true 
Catholic Church) " Temples of the Holy Ghost;* (1 Cor. 
iii. l6.) ^^ for where the Spirit of the Lord (is) 

*' there 



417 



€i 



US,'' (Rom. viii. 18.) sic; ti^olc;, that 
is, towards us, or respecting ourselves; 

refer- 

*^ there (is) Liberty!" (2 Cor. iii. 17.) By which 
must necessarily be understood '*' the perfection of Li- 
*• BERTY." — The true principles of which are included 
in one single word, — ** Love,^* viz. First, Our Duty offer- 
feet Loie towards God, before all other considerations; 
.4ind s-ecojidly, A comparative degree of " Love" towards 
each other, viz. as we love ourselves. For, through the 
mercy of God, we are not absolutely required to exceed 
this comparative measure of Lov^ towards our neigh- 
•bours ; though " Self-Love^' has been far exceeded by tho 
generosity/ of sonie worthy men, who have been prompted 
to that commeRdablc excess, by their love of God. (Sue 
the Index under the word Self-Love,) Let us be thank- 
ful, however, that moxe is not absolutely required of us 
than this comparative degree of Love, — ** T/tou shall 
•" LOVE thy Neighbour as thyself For our Lord him- 
self has recited this second great Commandment, express- 
ly in tliese ver^- terms, and has assured us, that ^^ on these 
" txvo Co7n7?ia?fd?nents " (first, the perfect Loie of God, 
and secondly, this comparative degree of Love towards 
our neighbours) " hang all the Laze and the Prophets/' 
(]Nlatth. xxii. 36 — 40.) And the object of this whole 
^i-gument is clearly confirn^ed by the Apostle James ; 
who expressly attributes to riiis second, or comparative 
degree of Love, the Title of *' the Royal Laxv;' (ii. 8.) 
doubtless, as being the most eminent and essential of 

H h h all 



418 

referring, probably, to that ^' Eternal 
^^ Weight of Glory " with which Human 

Kature 

all other Human Laics respecting our brethren, to 
which he manifestly refers under the Title, also, of 
*^ the Ltrjo of Liberfij*' — the Laic by which we must be 
judged ! (Compare chap. i. 25, with ii. 12. See also a 
distinct Tract of mine on ** the Law of Liberty,'* printed 
in 1776 ) Now in order to maintain with propriety this 
Low of Liberty, both with respect to ourselves and our 
neighbours, we ought to be perpetually mindful that our 
Bodies are the ** members of Christ,*' and of course the 
YecuVinv property of God, and that *' K€ are not our own," 
being " bought with a price." 1 Cor. vi. 19,20. Johniii. 16, 
(however inconsistent this may seem with the ordinary 
notions of " Liberty and Property ") because no true 
Liberty can exist without the help and presence of 
God's Holy Spirit, (2 Cor. iii. 17.) the great object of 
our prayers through Christ, But the glorious Privilege 
he has tendered to us of asking and claiming, in his name^ 
this perfection of Liberty, (the guidance and internal 
presence of the Holy Spirit,) demands our constant vigi- 
lance and attention, that we may so ask for it, according 
to the conditions he has proposed, that we may entertain 
a reasonable hope of obtaining it, that is, — if we really 
love him, so as to keep his comrdandrnents ; for the con- 
ditional promise on his own part is immediately added 
— ** And I** (said he) " uill pray the Father, and 
" he shall gite you another Comforter that he may abide 
^' nithyoufor exer i' — (even)-* tht Spirit of Truth,' ^c, 

(John 



410 

JVdiure is capable of being invested 
*^ qfier the sufferings of this present 
*' time,'' as signified by the same 
Apostle in a parallel passage of another. 
Epistle — '' For our light affiictiovH' (said 
the Apostle) ^* which is but for a mo- 
" menty' (i. e* comparatively speaking) 
^* worketh for us afar more exceeding 
^' and eternal Weight of Glo^Y V ^Cov. 
iv. 17. This further Revelation of God's 
Will [variously expressed in the New 
Testament,*] concerning the sure and 

most 

(John xiv. 13 — 170 Thus the fallen state of the nature 
cf Man may be effectually restored to its original dignity, 
if the future Building of our existence be most careful- 
ly and assiduously raised upon this foundation with the 
plumb-line of Integrity^ and be afterwards maintained 
with Perseverance to the end of Life ! ** He is faithful 
** that 'promised J' (Heb. x. 23.) Wherefore, " be strongs 
** and of a good courage^ fear not, nor he afraid : for 
** THE Lord (Jehovah) thy God, he it is that doth 
" go with thee, he ivill not fail thee, nor forsake thee J' 
(peut. xxxi. 6,) 

* ** When Christ (who is) our life, shall appe ab, then 
^^ shall jf€ also appear with him in GLORY. Mortify 

"^ ther^" 



f 
It 



420 

most certain expectation, that we may 
entertain, of being invested with Eter- 
nal 



u 



therefore your members,'^ &c« Col. iii, 4. *' For our con* 
^* vermtion is in heaven ; fi^om xchence also xve loohfof 
" THE Saviour, THE Lord Jesus Cuv.\^'v : who shall 
" change our xile body, that it may he fashioned likb 
" UNTO HIS GLORIOUS BODY , according to the xvorJcmg^ 
** whereby he is able even to subdue all things vnto him^ 
*' self.^ (Ph. iii. 20, 21.) " Beloved, now are we the sons 
^^ of Gody and it doth not yet appear what we shall be : 
^' hut we know, that when he shall appear, we shall 
" BE LIKE HIM : for we shall see him as he is. And 
^ every 7nan that hath this hope in him, pnrificth himself^ 
f* even as he is pure,*' 1 John iii, 2, 3. " But some (man) 
*' will say, How are the dead raised up? and with 
*' WHAT BODY Jo they come ? Thou fool, that which thou 
'^ sowest i$ not (juicketied, except it die:*' " And that 
" which thou sowest, thou sowest not that body that shall 
" be, but bare grain ^ it may chance of wheat, or of som^ 
*' other (grain), but God giveth it a body as it hath 
^* pleased him, and to every seed his own bodY, 
" Allfcshis not the same flesh, but (there is) one (kind 
*' oi) flesh of 7nen, another flesh of beasts, another of 
^fishes, (and) another of birds, &c. — '' So also (is) the 
** resurrection of the dead. It is sown in corruption ; it 
** is raised in incorruption : it is sown in dishonour ; it 
"is raised in glory: it is sown in weakness ; it 
^* IS raised IX power ; it is soxsn a natural (or 
** xl/'^^iK^Vj animal) body, it is raised a spiritual 

^^ BODY, 



421 

N AL Glory in the world to come, (if we 
persevere in the true Faith and Practice 

of 

^ BODY. There is a natural (or animal) body, and 
" there is a spiritual body. And so it is written^ The 
" Jirst man Adam was made a living soul ; the last Adan^ 
•* (was made) a quickening Spirit y &c, — And as we hat^c 
** borne the image oftheearthy^ we shall also beau 
" THE image of the HEAVENLY [i.e. of the Lord 
Jehovah from heaven, mentioned in the 47 th verse, see 
also pages 208—297, 305—321.] <* Now this I say^ 
** brethren, that flesh and blood cannot inherit tht 
^' kingdom of God ; neither doth corruption inherit 
*^ JKCORRUPTION.* Behold, I shew you a mystery ; 

* By this latter part of the sentence (i.e. neither doih corruption 
inherit mcorruption) the Apostle explains what he meant by they?^^^ 
*' and blood ^^ which " cannot inherit,''^ &c. <* iia explicat " (as GrotiuB 
jtistly remarks) " quid- intelligi valuer it per cra^xct et m^&>.'^ 
It is manifest from the whole context, that the Apostle, ly Jiesk 
and blood in this text, meant only corruptible Vindperishubiefiesh and 
blood ; for it is not the substance or solidity of flesh and blood, which 
cannot inherit the kingdom of heaven, but only the corruptibiliHf^ 
or dissoluble and corrupt qiiality oflit, -as another learned commen- 
tator (Siater) has remarked — Non intelligii Corporis substantia*!, 
sic eni?n I'esurget. Job xix. 26> 27- sed qualitatem corruptam. PoU 
Synop. Vol. V. page 539. 

We have incontestable evidence, by the resurrection and as- 
cension of our Lord, that the real human substances of ^^ flesh and 
** hones^^ (of which his revived body consisted) can and doth 
" in/terit the kingdom of heaveyi?^ — Our Lord was particularly care- 
ful to convince his disciples of this truth after his resurrection) 
jBaying — '' Behold my hands and fleet, that it is I myself:" (ot* 
•tVTOj syw i4/^i; thus insisting upon the identity of his own person) 

** handle 



422 

of Christianity in this world), completes' 
our Charier of Privileges and Immum\ 

ties, 

*' xve shall Jiot all sleep ^ hut ut shall all he changed , in a 

" momenfp 

** handle m€y and j^^,"(thus iirginc^ his disciples to receive undeniable 
conviction by all their senses) *^foT a Shrit" (gays he) " hath 
*' not FLESH AND BONES, as ye see me have. And when he hud thui 
** spoheny he shcrced them (his) hands and {his) feet. ^* Luke xxir, 
39, 40. Now this v\'as not to convince them merely, that the hands 
and/fe/, which he then shewed, were ^\flesh and bonesy*'' but that 
they were also (to undeniable demonstration) the same identical 
*' J^esh and bones'* that had been publickly nailed to the cross; 
for our Lord shewed them likewise *' his side,"*' John xx. 20. un- 
doubtedly that same wounded side which had been pierced with a 
lance ; for it wos manifestly on account of the zvoimdsj which he 
had received in hhfesh, that he now pointed out, as unquestion- 
able evidences of his identical body, those particular parts thereof 
(his hands, feet, and side J in which the principal wounds had been 
made, agreeable to the pre<lictions of the Prophets (Ps. xxii. 16. 
Zech. xii. 10. and xiii. 6, 7.) and, at the same time, he submitted 
himself to the most critical examination of those select persons, 
whom he had chosen for witnesses — " It is I myself,^* (says he) 
** handle me and see,^^ &c. That our Lord appealed to the evidence 
of real zcounds in hhjieshy is further demonstrated by the declara- 
tion of the Apostle Thomas, when he had heard the account of 
onr Lord^s appearance from the other disciples : for Thomas 
answered them, saying — ** Excejjt I shall see in his Bands the print 
" of the nails y and put my finger into the print of the nails, and thrust 
*' my hand into his side, / rvill not believe V And accordingly, thii 
palpable and unquestionable demonstration was graciously allowed 
iiim, even in the presence of the former witnesses ; for — ** After 
eight days, again the disciples is^re zaithin, and Thomas avM thnn .• 
(then) came Jesus, the doors heitig shut, and stood ix the mtdst, 
and saidjPeace (be) unto you. Then saiih he to THOiSAS,recch hither 
^hyfnger, and behold my hands ; arid reach hither thy hand, and 
(thrust) it into my side : and be noi faithless, hut believing,'* (John 

XX. 



<c 
« 
tc 



423 

ties, or, " the perfect Law of Liberty ^^ 
.which THE Almighty has been pleased 
to tender to his Creature Man ! 

—''Who 

< 

•* mom€?itf in the twinkling of an eye, at the last trumpet 

'' (for 

XX. 24 — ^7.) And after our Lord had, at several other times, (1 
Cor. XV. 4 — 8.) visited, instructed, and confirmed his disciples 
concerning the truth and reality of his resurrection, and other neces- 
sary doctiines, he at length ascended from among them towards 
heaven even while their whole attention was fixed upon him—!' 
•* While they beheld^'' (says the text) " he zcas taken up ; and a 
** cloud received him out of their sight. And while they they looked 
** STEDFASTLY (aTsvA^ovTs^) to'joard heaven, as he went up, behold 
^* ixoo men stord by thern in white apparel ; "which also said. Ye men of 
" Galilee, why stand ye gazing up into heaven 9 This same Jesus, 
" which is taken upfroin you into heaven, shall so come in like man- 
" ner as ye have seen him go into heaven." (Acts i. 9 — 1 1.) Thus 
we have incontestable evidence concerning the identical substance 
^f our Lord's revived body, ** Fidsh and Bones ;^'' and therefore 
with certainty we know the Human Body (consisting of solid and 
palpable substances of " Fl^'sh and Bones ^^ j is capable of iu'ieriting 
the kingdom of heav^-n ; and consequently we must understand that 
the Flesh and 5/ooc:? meat io tied by the Apostle, which '* cannot 
'* inherit,^'' &c. must necessarily' mean corrupt and mortal Flesh. 
end Blood, before it has undergone the promised change to incor- 
ntption and immortally, as explained above ; for our Lord's body 
(it is manifest, if all these circumstances are considered) could not 
possibly have undergone any oth-'r change than that of being 
** RAISED INCORRUPTIBLE," whcreas, before, it was corruptible (or 
liable to injuries) and mortal, or it could not have suffered and died .• 
and in like manner all the rest of the *' dead shaii be raided incor^ 
RUPTiBLE^" as the resurrection of Christ is the pledge of our hope, 
hfi being declared *' the first fruits of them that slept. ^* 1 Cor. xv. 20, 
I shall not apologize to my readers for the length of this note, be- 
cause the subject of it very materially concerns Me Suture of Man; 
and all mankind are personallyinterested in the assurances we have, 
that even the Body (as w«U as the $9ul) »haU on« day be raised to 

* immortality^ 



424 

' — '^ Who'' {then) shall separate us 
-^' from the love of Christ f (shall) iribu- 

^' laiion, 

" Cfor the trumpet shall soundy* ^ ^^ and the Dead 
*^ shall be raised incorruptidle, and xee shall be 

*' CHA^GED/' 

irrmiortahty and eternal duration; nevertheless, I confess, that I 
should have neglected to treat upon this very material part of my 
subject (as I conceived that the doctrine was sufl'iciently under- 
stood, and generally received among Christians) had not a ne\r 
paniphitt, on very different principles, been put into my hands, 
at the very time whon 1 had proceeded in transcribing the above 
note for the press, even to the very sentence where I have placed 
the mark of reference ; so that I thought myself obliged to add 
these remarks upon the text, in order to guard against the plausi- 
ble insinuations in tlie said Tract, 

* " For ihc trumpet shall sound,"^ {(TCx.Xitia'n yo<^p) s^iys the 
Apostle ; but the Author of the New Pamphlet, mentioned in the 
preceding note, boldly insinuates, that it shall not sound! And 
iis this Author has thought proper to conceal his name, I hope, 1 
may censure his opinions with less reserve, because he cannot 
suspect me of any personal dislike to an unknown author j and 
must therefore consider iny severilj' as levelled merely against Lis 
erroneous doctrines, and not against himself. 

** Do you take the last Trumpet " (says he, in pag*e 15.) '* to 
** he some instrumental soundP^ &c. — " The zcord last,'* (says he 
again) " evidently implies ^ a first : nozc zvho is he fhai heard the in.;* 
** strumental sound of the tik^t Trumpet?'''* Thus, on the strength 
of a mere sophistical quibble, he ventures to found his opposition 
to the clearest evidence of scripture that ** the Tnanpei shall 
" sovsD^ and the dead shall be r/iised^''^ — as if these great articles 
of the Christian Faith, the Resurrection of the Dead, and the awful 
summons to the Judg7ne?2t Se,at of Christ, could possibly be set ai^ide 
by such superficial reasoning ! For though we may not be able to 
answer his question, viz. " TVho is he that heard the instrumental 
** sound of the Yiv.sj Trumpet V^ Yet any plain honest Christian, 
who reads his Bible v.ltha proper humble disposition, can easily 

inform 



425 

^' laiion, or distress, or persecution, or 
'* famine, or nakedness, or peril, or 

" sword ? 

'* CHAitGEi)/' That is, we Ihing men^ whoever we are, 
that shall be found alive, and remaining in the body at 

that 

inform hiril, who they were (even a whole nation at once) that 
really and truly heard the actual sound oi^ former heavenly trumpet. 
See ^he 19th chapter of Exodus ; wherein the histrmnsntal sound is 
clearly expressed by two different technical Hebrew names of an 
instrument, well known among the Israelites, which seems to have 
been a kind of horn or cornet. The use of such instruynents is par- 
ticularly recorded in Joshua, vi. 4. for seven of them were sounded 
by the priests at the taking of Jericho, The sound only of one in" 
strument (bearing two different names) was heard at Mount Sinai, 
tho' it is described as being loud to a most tremendous degree, being 
a heavenly trumpet. And, answerable to this, the future heavenly 
trumpet, foretold by St. Paul, is mentioned in the singular num- 
ber, viz. " the trump of God,''* 1 Thess. iv. 16. — Now .as the 
sounding oi the former trumpet was previously appointed and fore- 
told as the awful signal to apprize the Israelites of the Comi?ig of 
Jehovah upon Mount Sinai, and to summon them up to the Mount 
(see Exodus xix. 11, and 13,) so the actual tremendous sounding of 
that former trumpet (see verses 16 and 19,) is an incontestible 
earnest or pledge to us (even upon the principles of this author's owii 
argument) that we ought to expect an actual sounding also of the 
last trumpetf because it is as clearly appointed to be the azvful signal 
of the future Coming and Appear ajice of the Messiah to judge the 
world, as the former trumpet was of the descent of Jehovah upon 
Mount Sinai, so that the ingenious hypothesis of this Author about 
the soundless summons of the last trumpet falls at once to the ground! 
There is such ample evidence (God be thanked) oi outi^ard trans- 
actions throughout the whole account which Moses has given of 
God's coming down upon Mount Sinai (or Horeb, which is only a 
different part of the same mountain) that the literal sense of his 
relation cannot, without the most glaring perversion, be enveloped 

I ii and 



426 

*' swof'd? (Jsitisxscrittenjfor thy sake 
'* v£€ are killed all the day long ; ue are 

" accounted 

that awful period, " shall le changed; '* for the Apostle 
had before d' clarcd, that " tut shall not all sleep '' (that 

is. 



anfl d?.rl«rii€*l by the delusive m\it of Jigiira live sophistry! And 

the ^ame, indeed, may be said of what is revealed to us in the 

Scriptures concerning the future Coming and Appearance of the 

Messiah to judge the world 5 but this Author nevertheless (pre- 

sumiug upon the supposed force of his insidious quibble about the 

last trumpet) ventures openly to profess his disbelief of the actual 

future judgment uf the zrorld by Christ ; and boldly asserts, that 

** there will be no such process hereof ttr. The judgment seat " (says he) 

*• is in every man^s heart ; and it is there, and there only, that man 

•• ran, or ever will, fed ncquittafice, or condemnation," &c, 

(Note ill p. 25.) And this unscriptural doctrine he has attempted 

(in a preceding part of his book) to illustrate by cm example drawn 

even from Scripture itself! ** When Paul stood before Felix,^^ (says 

he in p. 20.) ** Felix stood before the judgment seat of Christ ; else 

** li-hMt made him tremble ? What but the secret condemnation he felt 

** in his breast ? ** ^ But give nae leave for a moment to treat this 

Author in his own evasive style, by ansrvering questions zvith ques* 

tionsy though 1 by no means wish to avoid giving him a direct 

answer to his tremblin'j system ! — "Would net Felix have had much 

less cause to tremble, if (with the spirit of our modern Author) h^ 

had conceived that there woiild never be ary other condemnation^ 

than that which he felt within himself? And again — Did not Felix 

tremble \\\i\\^t (or as) the Apostle " reasoneti''^ (AiaXfyo/niya? St avm 

a genitive case taktn Gbsolutely, sis the grammarians say, i.e. to mark 

the precise interval of any actioni or corresponding circumstance, 

as that it happened during tht very timi tl^t the Apostle reasoned) 

4t cf 



427 

^^ accounted as sheep for the slaughter). 
*' J^aify in all these things^ we are more 

^^ than 

is, in death) but we ^* shall all he changed," viz. both 
t>ead and Living shall be changed from corruptible to in* 

corrvpiihle 

'^ of righteousness, temperance^ and the judgment to come (expressly 
T« )tptjuaTo;T«//£XXovToc,orthe/w/v;v judgment) so that the Apostle 
could not possibly me^tnth^ present internal condemnation, uiiichat 
that verj^ inteival of time raused Felix to tremble? Acts xxiv. 95. 
But this author not only denies the fuliire jtdgment of Christ, 
but alio, it seems, the futwe REsuRHEcrioN of tfie dead ! 
•' He feels " (speaking in p. 23. of a man that has the wit- 
ness within himself) '* that he is risen with ckrist ; aiid so ex- 
** periences with St. Paul, the power of his rlsirrection : a?iil 
** being made a partaker of the first RESURRECTio>r, jlesh and 
" blood then convinces him zi^hat it is,^"* &c. Now, as he thus asserts, 
that he is " 7?iad'^ a parlaher of thejirs^ resurrection ,^^ and that there 
will be " no process hereafter,'*' nor jfdg^nent of Christ , besides that 
which (as he conceives) is in every man's heart, itnec.^S'^arily follows 
that (\yith respectto himself, and such other '* truly awakened soul s^^ ) 
this Author must suppose the ressurrccfwn tn It^ already past ! This 
is a leading principle, wliich, being once admiUed, all the other 
doctrines, which this Author has laboured to inculcate, n^ust n«» 
-cessarily follow as concoyiiitan'^ c. cunistancos : tl^e perusal of his 
book, therefore, enables us to foriii a very probable idea of the 
particular doctrines held by those very ancient heretics, Hymeneus 
and Fhilti IS ; for tlio* this author himself conceives, that his doc- 
trines are ** 7^of only nncommov, hnt neiv,"*^ dc. and <iiccordingly 
(in Lis preface) apologizes for ** the ant redden path,* yet Li-s 
path is verj" old, and so strongly marked in antiquity, that the 
leading principle above mentioned, on which almost all the resi 
depends, was descrrbed more than 1700 y^ars ago, £ven by St, 
Paul himself, who mentioned the ]>romoters of it expressly by name 
and warned us against the pernicious effects of their errors in the 

stranff- 



\ 



428 

^' than conquerors^ through him that 
^^ loved us. For I am persuaded " (said 

the 

corruptible Beings, though the manner of the Change 
ivill be different in these two different states of mankind, the 
Dead will be raised incorruptible^ but the Lii?;?^ shall be 
instantaneously rendered so, *^ in the tmnhling of an eye." 
Thus the change will be made in the property or quality 
of our living bodies, and not in the identity of them. It 
will be an annihilation or dissolution of corruptibility , 
and not of substance ; for the suhstanccy on the contrary, 
will be rendered indissoluble and eternal ; even that sub- 
stance which now is subject to so many fatal accidents, 
diseases, and death) *' For this corruptible must 
*^ put on incorruption, and this mortal {mwsi) put 
^' on immortality." [So that it is, manifestly, *' this" 
same mortal body *' this^* earthly tabernacle in which we 
now live, that shall hereafter *'^ put on'* immortality and 
incorruption — " We that ai^e in (this) tabernacle do groan** 
(says the same Apostle in another place,)" being burdened: 
** not for thatue would be unclothed, but clothed 
" vvoiSi that ?nortality might be swallowed 2ip of life " 
2 Cor. V. 4-. and this is further explained in the former 
text, viz.] '* So ichen this corruptible (says the 
Apostle) " shall haxe put on incorruption, and this 

strongest terms — *f Their word^^ (says the Apostle) ** mil eat as dptk 
** a canker : of ivhom is Hymeneus and Philetus ; tcho concerning 
** the truth have errep, sayings that the resurrection xs past At* 
** READY j and overthrow the faith qf srnie,^^ 2 Tiqi. ii# V^, t8. 

" MOR- 



429 

the Apostle to the Romans) ^' that net- 
^' ther death, nor life, nor angels,'' (that 
is, the angels of Satan) '* nor princi- 
'' palUieSy nor powers, nor things pre- 
^^ sent, nor things to come, nor heighlh, 
** or depth, nor any other creature, shall 
*^ he able to separate us from the love of 
^^ God, which is in Christ Jesus our 
^' Lordr (Rom- viii. 35—39. 

Here is a noble declaration of that 
*^ perfect Liberty,'' to which Christ has 
restored mankind ! that glorious Digni- 
ty of ''Human Kature," which even the 
poorest and meanest persons amongst 
us (the distressed, the hungry, and the 
naked) are capable of attaining by Per- 
severance5 in Faith, and Resolution in 
observing and keeping, on their Part, 

" MORTAL shall have put o^r immortality ^ then shall 
" he brought to pass the sayvtg that is written ; Death is 
*^ swallowed up in victor i/, death, where is thy sti?ig? ^' 
&c, 1 Cor, XV, 35 — 55. 

THE 



430 

THE Conditions* of our reciprocal 
Covenant with God ! 



* (The conditions of our reciprocal covenant with God.) 
Let us but satisfy ourselves that we perform the condi" 
tions which Christ hath required of mankind, in order 
to salvation (which co7iditions are all summed up in 
these two words, Faith and Repentance) and we may 
be as certainly assured that we belong to God, and are 
entitled to his favour, as if we saw our particular names 
recorded iji a book, among them that are appointed to 
salvation. Away, therefore, with all fears and doubts 
concerning our eternal Predestinaimi, Let us never 
be solicitous in enquiring, whether God hath decreed 
such a particular number of persons (in exclusion to the 
rest of mankind) to eternal life ; or, if he hath done so, 
whether we be in the number of them ; but let us take 
care to secure our own duty/ *' Secret things belong to 
' the Lord cur God ; but the things that arc revealed, to 
' W5, and to our children, that we may do all the tvorks 
' of Ins lazo ;^' as we have it in Deutero?tom7/, * Let us 
take care to obey God's commandments : let us live as 
well as we cauj and if we do so, it is certain we cannot 
miscarry ; and if God hath made any such Eternal 
Decrees concerning the lot of particular persons, it is 
certain likewise that we are in the number of those that 
are predestinated to eternal salvation, provided we con- 
tinue in our faith and obedience/ ABp. Sharp's Ser- 
mon — " Of the Fexvness of those ivho shall be saved.'* 
Vol. 111. p. 111. 

Let 



431 

Let us therefore (like the Apostle) 
approach unto the Throne of Grace, in 
full Assurance of Faith, always re- 
membering, that a SOUND Faith must 
be the principal Foundation of our 
Pretensions to the promised Dignity and 
Privileges of Human Nature, and 
that by Perseverance in the true Faith, 
and a continual Renewal of those ines- 
timable Claims, from time to time, 
while we remain in this world, we may 
be as confident as the Apostle, that 
^ neither death, nor life, nor angels ^ nor 
^ principalities, nor powers, nor things 
' present, nor things to co?ne, nor 
^ heighth, nor depth, nor any other crea^ 
^ iure, shall be able to separate us from 
' THE Love of God, rsohich is in 
' Christ Jesus our Lordf because^ 
through him, God has put it absolutely 
in our own Power (whatever our tem^ 
jpor^/ry Afflictions and Sufferings may be 
in this Life) to attain an ^' Eternal 
Weight of Glory f' 2 Cor. iv- 7. — 

'' For 



\ 



432 

*' For uhich cause we faint iioV^ 
(^' though our outuard man perish '') 
being fully persuaded that he, who pro- 
mised, is '* able also to perform/' 

The Defects of this Tract, wherever 
the Reader discovers any, are certainly 
to be attributed to the fallible Author, 
whose Name is prefixed ; but whatever 
may seem praise-worthy, and instruc- 
tive therein, to God alone ! 

'' Soli Deq, Gloria et Gratia.** 



INDEX 



435 



INDEX 



OF THE 



referred to in the foregoing^ 
Work. 



Genesis. 
Chap. Verses. Pages. 
i. 2. jSiT 

ii 17, II. 14, 

iii. 4,5. 19. 

17 to 19. 22. 

19. 28 n. 

22. 20. 43. 

327 a. 
92 n. 



XIV. 



^vuu 



3j,Aii. 



2 
22. 

19. 



250. 
91. 



23 to 25. 88 n. 



3J. 

I. 

2. 

6 to S. 
18. 



92 n. 

194"- 
2780. 

278 II. 

278 a. 



a * « 

ail 

xvi. 

xviii. 



XX. 

xxiii. 



Exodus. 
14. 269 n. 

4- 195 n. 

25. 346 n. 

42^t n. 

11 to 13. 425 n. 

16. 19. 425 n. 
2. 389 n. 

17. 237 n. 

12 to 16. 105. 



Exodus continuei^, 
xxxii. 9, 10. 8o. 
7 to 17. 83. 
27. 250. 

31 to 33.97 "• 
xxxiii. 18. 20. 223. 

225 n. 
xxxiv. 2j. 237 a. 

Leviticus. 

xvii. 2. 52^ 

xix. 



18. 

28. 



68. 
IJ8. 



11. 
xir. 



xvi. 



Numbers. 

7. 84. 

II to 20. 86. 
13 to 20. 86. n« 
20 to 22. 88. 
I to 40. g^, 
10 to 22. 88. 
19* 92 n, 

41 to 48.96. 
12. 97 n. 

I.?- 170- 

18. 169 n* 

xxvii. 12 to 14.97 n- 

. ^7- 339 »- 

xxxi. 8, 170. 

KJtk NUMBEUS 



XX. 
XXV. 



434 



\ 



Numbers ccntJnu -I. 
xxxi. i6. 1^9 ^^• 

339^' 



2 Samuel* 
xviii. S3* i^^' 

vxiV. I. 195 n, 

xxiv. 17. 



106. 



Deuteronomy. | 








* 
1. 




,340 n. 




1 Kings. 




9 to 17. 


342 n. 


xviii. 


12. 


109 n. 




13- 


342 n. 


xxii. 


20 to 23. 


139 n. 




16, 17. 


337 ^^' . 








iv. 


37' 


97 n- 




2 Kings. 


vi. 


4- 


252. 286. 
333-335' 


ii. 


16. 


i«9 n. 






3^1- 


1 


Chroniclts. 


' 




389 n. 


xxi. 


I. 


196 11. 




4^ j- 


251. 










5. 


280 n. 




**•-' 


Chronicles. 




16. 


289 n. 


xix. 


6, 7. 


33"^ n. 


• • > 
viii. 


16. 


195 n. 


xxxii. 


26. 


138 n. 


X. 


20. 


354 '^• 




3^- 


138 n. 


xvi. 


18. 


343 "• . 








xvii. 


18 to 20. 104 n. 




Job, 




xxiil. 


2.3- 


2S9 n. 


xix. 


26. 


131 n. 


xxxi. 


6. 


419 n. 




26, 27. 


421 n. 


xxxii 


22. 


133 n- 


XV xiii 


• 4- 


581. 








xlii. 


>-• 


222. 




Joshua. 








vi. 


4- 


42j n. 




Psalms. 


• • 

Vll. 


19. 


251. 


ii. 


2. ' 


364. 


xiii. 


33- 


251. 




7. 322 1 


^- 349- 


xviii. 


4- 


341 n. 






356 n. 


xxii. 


16, 17. 


339 n- 




12. 


356 n. 




22 


251. 


X. 


16. 


248 n. 




24. 


2jl. 


xi. 


6. 


146 n. 








xviii. 


31- 


367. 4o5. 




JUDG 




xxii. 


7- 


'^33 n. 


vi. 


39' 


19 j; n. 




16. 


422 n. 


xi. 


23, Sec. 


251. 


xxir. 


I. 


27 n. 








xxvi. 


2, ScC. 


195 n. 




1 Samuel. 


xxxiii. ^' 


383- 


xvi. 


14. 


197 n. 


xlv. 




276. 362. 


XX. 


31 to 34. 103. 




6. 


274 












/ Psalms 



435 



Fs ALMS 

7- 



2.7. 
II. 



xlvii. 
1. 
Ji. 
Iviii. 

Ixxxiii.i. 

18; 

Ixxxvi.io. 
xc. 

xcv. 

xcvii. 

c. 



12. 



CIJ. 



7- 
19- 

23> 24. 
24. 



co?2t Wiled, 

397 Ji. 

597 «• 
27 n. 

^33 n. 
3/8 n. 

147 n. 

3<^7* 
367. 

3^7' 294 
5<^7' 
40^5 n. 
279 n. 

590. 
■571 11. 
150 n. 

27711. 

^77 ». 
279 n. 

277 n. 



Is ATA H continued. 



cvi. 
ex. 



4- 
cxv. 16. 

cxviii. 22. 
26. 
cxxxix 
cxli]]*. 2. 
cxlvi, 9. 



25 to 27. 276 
52. 97 n. 

J* 224 n. 

271 11. 

289 n. 

5^0 n. 
27 n. 
234 n. 

290 n. 
46 n. 

49- 51. 
248 n. 



TSAIAII. 



1. 

iii. 
vi. 



vii. 



24. 

I. 

I to 3. 

9- 

9^ 10. 



237 II. 
23? n. 
408. 

231. 
231 n. 



iO to 14. 288 I]. 



Vll. 


^5- 


X. 


16. 


X. 


33' 


xi. 


2. 


xix. 


4- 


XXV, 


8. 


xxviii. 


16. 


xxxiv. 


6. 9 


xxxvii. 


16. 


xl. 





16. 



31- 

45- 
237 n. 

237 "• 
366. 348. 

387 n. 

237 n- 
221 n. 

234 n. 

1341^- 

406 n. 

258. 
288 n. 
259. 262^ 
288 n. 

293 n. 
229. 

268. 

228. 
9f 10, 11.262. 
II. 274. 

12 to 17.378, 379. 

220. 379. 

281. 



3 
3 
9 



•5. 

to II. 




436 



Isaiah continued. 


]\] 


iCAii continued^ 


Xiv.' 


5- 


307 n, V. 


3^3 n- 


Iviii. 


3- 


22 n. 


I. 315- 


Ixi. 


1. 


290 11. 


1, 2. 273. 






'398 n. 


ti. 273. 




I, 2. 


366. 348. ' 


^•i. 


9. 3^3^' 


Ixii. 


11^ 12. 


234 n. 






Ixv. 


2. 


3^3 »• 




Zechariah. 


^ tt.m T 9 






vi. 


12, 13. 3^0. 




Jeremiah. | 


vii. 


7. 3^3^^ 


xxiii. 




311 n. 




II to 14.314 ^^• 




5, 6. 


309 n. 




14. 314 n. 




6. 


316 n. 


xii. 


10. 422 n* 






274. 


xiii. 


6, 7. 422 n. 


xxxi . 


31- 


593- 






33- 


393. 


Ma lack I. 




33. 34- 


394. 111. 


I. ^37- 








293 n. 


sxxiii 


. i6. 


316 n. 
317- 




Matthew. 






3^^n- i. 


18. 383- 






316 n. 


20 384. 


XXXV, 


, 17. 


312 n. 




21. ^'^,V^* 

22, 33. 288 n. 


Lamentatiovs. 


iii 


3. 288 n. 


ill. 


38. 


138. 




S' ^90 "^ 

228 n. 




EZEKIEL. 




II. 259. 


viii. 


14. 


166 n. 




15. 3^^- 


xii. 


2. 


231 n. 




35Sn. 


xviiii 


. 3^>3^' 


411 n. 


iv.. 


I.5I- 




xxiii 


, 11^ 


412 n. 




I to II. 109 n. 

7. 289 n. 










4 


Daniel. 


-_ 


10. 354- n. 

1 -\ 


• • 


44. 


361. 




289 n.. 


V. 


6. 


146 n. 


v.. 


18. 133 n- 

4~\ 


^i^ 


13^ H 


. 361. 




X7. 358 "• 

i7> iS. 354^- 




INIlCAH. 




29,30. 132 n.. 


iv. 


10. 


.3^3 n- 
31-3 n. 


vi. 


33. 289 n. 
7, 8. 162 n. 

Matthew 



437 



M A T T H K w contin ued. 



▼1. 

Tii. 

• * • 

Till* 



XI. 

xii, 

xiii 

xiv. 

xviii. 

xix. 

x\i 

x'xii. 



XXlll. 



XXIV. 



XXV. 



u 



22 n. 



33. 200. 201. 

12. 75, 

7. 204. 

28 to32. 181. 

31,32. 18411. 

32. ibid. 

10. 236. 23 8, 

28. 382 n. 

48 to 50. 338 n. 
14. '1^1 n. 

33- 

19, 20. 
23, 24. 
22. 

3^> 4O' 

37- 
44. 

35 to 39- 9'^ ^^ 
37 to 39. 303 n. 
38. 98 n. 

15 to 21. 98 n 

35- 
14. 

14 to 30 
41. 



410 n. 

2 a. 
204. 
41711, 
289 n. 
2S9 n. 



XXVI. 

xxviii. 



39- 

18, 

19. 
20. 



19. 



J33 n. 

24. 

24. 27 n. 

132'!]. 

135 «• 
144 

279 n. 
245 n. 
207 n. 
271 n.. 



Mark. 



1. 



2. 
3- 

12, 13. 



236 n. 
288 n. 
190 n. 
190 n. 






5 to 12. 306 n. 
12. 1840. 

ij. ibid. 



Mark con tinned^ 



IX. 

xi. 

xii. 

xvi. 
i. 



1]]. 
iv. 



VI. 

vii. 

viii. 

X. 

xi. 

xii. 
xiii. 



xiv, 
xvi. 



xvu. 
xix. 

XX. 

xxii, 

xxiii. 



45^ 4^- 

24. 

29. 

30. 

36 
19. 



132 n. 
186 n. 

286. 

2S9 n. 
290 n. 
271 Ho 



Luke. 
31 1033.362. 






13. 

18, 19. 

31- 

•27. 

32. 

33- 
16. 

27. 



37^- 
3B4. 



28811, 



151. 
289. n. 
290. 
34^8. 366. 

75 



236. 



184 n. 
ibid. 
24.0. 
289 n. 
9 to 13. 205. 
414 ru 



19, 20. 

7- 

13^ 

35- 

2. 
2. 

9- 

29, 30. 

37.38. 
42. 

3^y3^ 

30. 



25^ 

2(5. 

98 n. 
290 m 
27. 
27 n. 

^95- 
133 n- 
30. 

146 n. 
290 n. 
290 n.. 

140. n. 
Luke 



438 



XXIV, 1 7 



1. 



111. 



IV. 
V. 



Luke conthwed, 
3S4 n. 

35' SH n. 

39,40 422 n. 

44. 279 n. 

49. 3S5 n. 

John. 

I. 324 n- 

I to 14. 231 n. 

267. 

9 324 n. 

14, 23311.269 n. 

349 n- 
I to 14 231 n. 

18. 273. 
23. 2S8 n. 
23 to ;^6. 288 n. 
29. 279 n. 
29 to ^.6. 261. 
5. 207 n. 

16 to 18. ^ ^o n. 

16. 418 n. 

17, r8. 322 11. 
17, 18. 322. 

19. 213 n. 
26 to 31. 293 n. 

29. 307. 

30. 293 n. 

31. 292 
9. 230 n. 

17- 329. 

17 to 23. 355. 



j8. 



322 n. 



35 



1. 



21. 329. 

21, 22,23.245 n 

2^- 353 n 



X. 



XI. 

xii. 



Jon's" co?!f2?vjed. 
vi. 44. 411 11. 

4^3 n. 
Vi. 45- 395- 

53 to .'55. 326 n. 
57 to 58. 325 n. 
64. 148 n. 

70. 148 n. 

viii. 34. ^5 n. 

42- 272. 

44- 15^ n. 

156 n. 

53' 272. 

58. 271. 

6 to II. 229. n. 

II. 268. 

30. 2C)6.3:>:^.36S. 

345- 368. 
31 to 38. 340. 

34- 339 n. 

37- 3B2. 

3^- 368. 

39- 34<5. 

5°- 278 n. 

<^. ■ 148 11. 

13- 290 n. ^ 

142 n. 

202. 

291 n. 
45. 230 11. 

xiv. 6. 53- 150 n. 

322. 

411 n. 

414. 
9. 224. 

9, 10. 297. 

II. 224. 368. 

398 n. 

6 to 11; 299 n. 



'^ T 



ss- 



T. 


18. 


322. 


13, 14. 328. 


vi. . 


44. 


395' 


13 to 17. 419 n. 
16,17. 374 n. 

JOfJN 



Xiy. 



<T, 



^ri. 



CVil, 



KVIU. 
XIX, 



1, 

i'u 
iii. 



IV. 



439 



V. 
X. 



xvii., 
xv'n. 



/oir:N- confiniml 
i^ to 26. 384 n. 



26. 






J97 



Acts continued. 



xxjv, 25. 
xxvjii. 25. 



427 n. 

407. 



28. 

26, 

^3- 



400 n. 
334 



37^* 399- 
37^ n. 
-372 n. 
400 . 
320. 
368. 

374 n. 
37'^ n. 
321. 368. 

376 -^^. 
368 11. 

302. 

•3^8. 

279 n. 

278 n. 

422. 
24 to 27. 423 n. 



14. 

15, 16. 
5- 

ID. 

17. 26. 
21. 

ir. 

^7- 

J7- 

20. 



I. 

iv. 

V. 



Acts. 
9 to II, 425 n. 
34* 290 n. 

^4- 39<^n. 

^5- 387 n. 

14 to 16. 35J n. 
5 to 12. 234 n. 
12. 1^29. 

24^25,26.36^. 



4. 

38. 



27, 28. 
29, 



240. 

38411. 

397 n. 

39^ ". 
225. 

33^ n. 

i90 n. 



VIll. 






IX. 

xii. 
xiv. 

XV, 

xvi. 



1. 
11. 



11. 



Romans. 



4- 
20. 

20 to 
14. 

14, 15 
17. 

7* 



3^7 "• 

390 n, 

^37 O' 

37. 
37. 
3 86. 

53. 

100. 



12 to 14. 48. 

J9- 3S8n. 

21. 48, 

J52. 3870. 
9 to II. 401 n. 
^7' 275. 

^8. 417.. 

29- 276. 

32. 332 n. 

53. 385. 

35 to 39. 99 n. 

57- 323. 

3. 98. 

5- 306 n. 

5- 307 n. 

7 to 13. 284. 

^i 291 n. 



16. 



4<^4 n. 



17 to 19.38411. 
^7' 367. 



1 Corinthians. 

24. 385. 

«. 295 n. 

9 to 15. 401. 

10- 38S. 

xo, II. 374 n. 

^3- 374 n. 

J4' 219 n. 

1 Co ra^TTH- 



440 



iCoRiS^THiANS covtin iicd. 
iii. 



V. 

vi. 



X. 



11. 

iii. 



iv. 

V. 

vi. 

xi. 

• • • 

111. 
iv. 



X 



1 1. 

l6y 17. 



307- 

^16 n. 



ir. 
19. 

19, 20. 

20. 

4- 
16. 

4 to 8. 
20. 

24, 25. 
24 to 28. 
25. 

25, 26, 369. 
28. 363. 
35 to 55. 42911 



190. 
q86. 
403 n. 
418 n. 

347- 
391 n. 

327 n. 

423 n. 
423 n. 

^68. 






45- 
47- 
53- 

S3^ 54- 
56.57- 



386. 
292. 321. 
132 n. 
221 n. 
31 n. 



2 Corinthians. 



10, II. 
17- 

18. 

4- 

^7- 

4- 

17- 
16. 

14. 



130. 
417. 
418 n. 

397 "• 

228. 

419. 431 
428 n. 
20S. 
403 n. 
140 n. 



Galatians, 

28, 29. 313. 

29. 308 n. 
412 n, 

6. 402 



Galatians continued* 
8. 405. 



V. 



I. 



11. 



IV, 

vi, 



I. 

ii. 

• • • 

111. 



1. 

ii. 
iii. 



IV. 



14, 



77 



Ephesians. 
3 to 17- 255 n. 

17 to 20. 348.365, 

22, 23. 319 n. 

2. 142 n. 

18. 402 n. 

20. 307. 

20 to .22. 318. 320, 

21. 22. 359 n. 

22. 402 n. 
404 n. 

397 "• 
130. 

T29. 143. 
140 n. 
130. 



7. 

27' 



II. 12. 
12. 

27. 



PlilLIPPIANS. 

ig. 402 n, 

9 to II. 291 n. 

329. 
20. 21. 420 n,, 

COLOSStANS. 

12. 14. 140 n. 
14. 19. 226 n. 
15 to 19. 226. 
9. 226, 246, 

264. 
4, 420 n. 



1 Thessalonians. 
i. 5. 384 n. 



16. 



425 n. ' 
2Thes- 



5 TiiEs-iALONiAN^s. I Hebrews <:onfmi/dr. 



\ * 


7. 144 n. 


vii. 


I, 2. 


360 n. 


*n. 


9 to J 2. 137 n. 




I to ir. 


360 n. 




■ 


ix 


14. 


215. 




i Timothy. 




*^. 


5^' 


>. 


17. 225 n. 


X, 


^5- 


392.. 




3^7- 




«J' 


20<. 


ir. 


I. 413 n. 






419 n. 




4. 412 n. 




26, 27. 


147. 




5. 320. 




27. 


49. 


* > * 


33<^n- 




29. 


215. 


|ii. 


16. 231 n. 










263 n. 




James. 


iv. 


I to J. 159 n. 


u 


13. 


I J 7. 


>i 


j6, 225 n. 
229 n. 




^5- 


418 n^ 
194 n. 




ij. ^86. 




T3 to I j 


. 139 H. 








14. 


122 n. 




2 Timothy. 


ii. 


8. 


417 n. 




17. iS. 428 n. 




i». 


418 n. 


iXJ- 


i6j 17. 222 n. 




^9- 


5^ 147- 











33^ n. 




Hebrews. 


iv. 


7- 


110. 


i« 


I, 2. 276. ' 


V. 


I. 


30. 11^. 




1 to 4. 227 n. 




14. 


397 n. 


n. 


16 to 17. 276. 










J. 225 227. 




1 Peter. 




6. 371. 


• 

I. 


10, II. 


376 n. 




8. J62. 


• ■ 

11. 


^• 


307- 




8, 9. 365. 275. 


iv. 


14. 


215. 




9- 597- 






388 n. 




10,11,12.280. 




s* 


^75- 


ih 


II. 338 n, 
14, ij. 141 n. 


v^ 


8. 


131. 




16. 276. 




2 Peter. 




17. 276. 


• 


2 to 4. 


203, 


iih 


7 to ij. 392. 


• > 

11. 


4- 


131- 


iv. 


7- 391- 






141 n. 




^5- 151- 




II. 


149 n. 




279 n. 




19, 20. 


55 n- 


r.. 


6 to 10. 360 n. 


iii. 


6, 7. 
9- 


14511. 
412 n. 
2 Peter 



L I I 



44*3 



2 Peter continued. 



www 

in. 



]. 



11. 



111 



IVi 



T. 



10, 



^33 n. 
14 J n, 



Reveiations^. 



1. 



1 Joinr. 



5- 

5^0 7 
a. 

20. 

8. 
8. 

16. 



149 n. 
139 n. 
278 n. 

39^y 397- 

39^> 399- 
420 n. 

137 n- 

150 n. 

^30 n. 

3^5- 
J39 n. 



II to ij.3-5 »• 

JUDE. 

5. 126 n, 

^35 n- 
14.1 n. 



fii. 

iii. 
iv. 

V. 

vi. 
vii, 
xi. 

xix. 
xxii. 



4- 

7- 
S. 

37, 18. 

7- 

7- 
8. 



249. 
232. 
380, 
280. 

3^5 n- 
396 n. 

250. 



12,13,14.337. 
15, 16. 50 n. 



4- 
II. 

16, 17. 

20. 

14. 



357 "' 
387 n. 

144 n. 
327 n. 



INDEX 



443 



INDEX 



OF THE 



Various Topics discussed, and Authors 
referred to, in this Work. 



A. 

^AROX. Sec Closes. 

Jben Ezra. (Cited) 248. 

Abraham. Remarks on his attempt to sacrifice Lis son, 
JQ, His remonstrance to the Almighty, 88, agreeable 
to that due exertion of Reaso?i w-hich God requires of 
his creature Man, 89. See Moriah, Moaes. 

Accents (Greek) essential sometimes to the meaning and 
proper construction of the sacred text, 263n. 

Ac/am, No descendant of iiis, though ever so ric/t, has 
any right to eat the bread of idleness ; nor can do so 
\^•ithout oftence ac^ainst /us otcn souL and the universal 
ordinance of God ^ Gen. iii. 17 to 19. p. 22, $3. 

Adam and Eve. See Fir&t Parents, Bread of Idleness^ 
Man, Human Nature, 

Adonis. Etymology of that name, 236 n. See Thammuz, 

Affections (natural). Their superiority to self-lovey. 
instanced from the brute creation, 9? 10. Are ^5/7/^'?- 
yles of action, 109, 112. But not rules of obedience y. 
113. Instanced in the avaricious man^ ibid. Irt 
drunkards and gluttons, 115. In vices of histj gamingy. 
kc, \\6. 

African Slave-tradcy encouraged by the Engli^ GoverU'^ 
7n€nt,21i2. 

Afric<m^ 



444 

African Traders a?id American Slaie-holders, are petfy 

tyrants, and destroyers of mankind, 10. 
Alexander S ever us. His favourite maxim, 6S. 
Alexandrian 21 S. (The careful examination of it by the 

Rev. John Berriman, and the Pvev. Dr. Velt/iuson.J 

231 n. 267 n- 
America, Sec Human Sacrijices. 
AppetifeSy not rules of obedience, 33. See Affections. 
Arabians^ Turks ^ ike. Their detestable arbitrary govern- 
ments in Jiidca, 314- n. 
Arbitrary Poncr. See Despotism, Arabians, Szc, 
Aristotle, Just answer of his, JAr. 
Assembly's Annotations. (Cited) 397 n, 
Athanasins, His creed defen(]ed against the Rev, Dr*. 

E. Harwood '266 n. )l67 n. See Unity of God, 
Athenagoros, (Cited) 37 5^ n-. 
Araricf, defeats 5f// -/ore, 115.. 
Augustine. (Cited) 373 n» 
Author, Not his design to define what is the vnixersaV 

principle ofaction^ but to point out what it ought to be> 
56,65. His reason for introducing leligious topics^ 

into Tracts of Law, 205. 219. A sincere advocate for 
liberty oj conscience, 217 n. See Brooke, Fool of 
Q^uoJity, liuriuui Nature, Religious Melancholy, 

Balaam, His cour.scl promo ted^ the senii'e and uorship 

oi Dcxils, ]70. ^QQ Fornication. 
Beads, Used by Mongulian j^riests and nuns in their 

devotions, like the Faoman Catholics, l60 n. and among 

the idolatrous Calmucs and Chinese, l62n. bv the 

Great Lama of the Tartars, and by the priests of the 

idoX Menipe, l64: n^ 
Baptismal Voii:. Resistance to eril spirits, a necessary 

article thereof, 123. 
Berriman (The Rev. John).. His defence oS 1 Tim. iii. 

l6'l. 231 n. \\h cibieful examination of the Alexan-^ 

drian 21 S. 331 n. 
Bishops ('['he order of). Is the strength of the Repul> 

lie, 346 n,. The essicnUal Right of the Catholic Churck 



445 ' 

to elect their own Bishops, suppressed by PopeSf 
Emperors, and Kings, but mast notoriously by tne 
Popes, (the Eighth Head of the Beast), 345, 34-0, n. 

Bishops' Bible. (Cited) 3l6n. 

Body. The future Resurrection thereof proved. 421 n. 

Bracton (Judge). (Cited) 4 n. 8 n. 

Bread of Idleness, No descendant of Adam can cat 
thereof, without offence against /^is- own soul, as well as 
against the universal ordinance of God, pronounced 
against our first parents after the fail, 23. 

Bread and IVine. See Communion. 

Brooke (Mr. of Dubhn). His iba/ a/' Qi^«//fj/ applaud- 
ed by tiie author, 106'n. See Author. 

Brougkton (Rev. Hugh). (Cited) 277 n. 

Brutes, never violate the universal principle of sel-f- 
1,0V E, 175^ except for a reasonable cause, 177. But 
one instance of their being actuated by evil spirits^ 
and that by the express per^nission of our Lord himself 
17S. Sqq Devil, Man. 

Burkitt (Mr.) (Cited) QJ. 

Burton (Rev. Mr.) His Essay towards reconciIii>g the 
numbers of Daniel and John. 279 J^- 

Baxtoif. (Cited) 246. 

e. 

Caigui, Pagan Monks and Monastery there, p. 100 n, 

Calmucs. See Beads. 

Cambridge MS. Condemned by the best critics, 204 n, 

265 n. 
Carniades. (Cited) 5. 
Chaldee Par. (Cited) 381. 
Chandler (Bishop). (Cited) 232. 235. 
Cherubim. What they are. 307. 340. 356, 357 n. 
Chinese. The idolatries of their priests are in many 

respects *^like tliose of the Romi&h priests^ lO'l n. 

See Beads, 
Choice, or Free-Will of Man. 203, 204. 410. 
Christ, His tem[)tation by Satan was a fact, and not a 

vision, ^ 186 n. to 194 n. llhpromises, relative to the 

^i[t of the ho^y Ghost y arc clear and absolute-; 203. 

Is 



446 

Is always with his church on earthy 224. In him onlp 
can God be secn^ 228. Included in the Eternal Bebig 
Jkpiovaii, ^o^. Is One with his Almighty Father m 
Ettrnat Existence, in that Being of Eternity, Jehq- 
VAH, 268 — 2S6. 305. Is Jehovah our Righteousness. 
309. 311. 582. 3l6n. Was aftectcd (throucrh the 
weakness oi that Huiiian Nature, which he had token 
upon hiui) with all the horrors of an approaching, 
agonizing dtath, 279^- Iflfcrior to the Father, as 
touching his Marhood owd OiTice of INIediation, oS^^ 
335. 353, 3^9* 363, 364. 365, 366. But is not only^ 
Jehovah \\\ nanie^ but in effect and reality^ 280, 282. 
414 n Sd line fr jn bottom. And \\\p'>v:er and glory, 
ibid OL seq. Is Loud or all, 287. Above all,. 
294. T'^eLor.D 1 hum iieavex, 294. The Lord 
OF Glory 295. Over all, God blessed voii 
EVER. 306. Truly and essentially the Sox of God, 
as well as die Son of .Man, 322. Is, in the most, 
effectual m?im\QY, tons, the Tree of Life, 325 n. 
The sinie supreme honour due to him, as to the Father y. 
331, Oiii Lord's exprcssion, My Father is greater 
than I, C(>nsidered, and explained, 334. Christ was 
not only gfor?p'ed in his divine nature, but expressly as 
!Ma ^'. 359' ^^y Christ's resurrection and ascension is 
inc^ntettably proved, that lite real substances o^ Jlesk 
and bones can, c.nd do, inherit the kingdom of heaven^ 
421, 422, 423, notes. See Eternal Word, Jesus, Com- 
munion, Father and Sou, GOD, Human Nature, John 
the Baptist, Paul, Socinians, True Believers, Connncn- 
tutors oil Scripture, " Christ's Temptations real FactSy^ 
" title of a Tract cited in 194n. also '* An Inquiry in- 
" tothe 2\\iture fj/'' ihem. 186n. 19] n. 192n. 19611.. 

Church af England. Articles and Liturgy thereci, how 
cautiously worded, 2l6. Us Articles, ^c. defended,. 
2 17 ti. See Jehovah, Mental Blindness, No?i- subscrib- 
ing Clergymen^ Trinity, 

Ch u ) c h ij . itrusa Jem . '1 b e i r h a[} py m a n nc r of living i n. 
common, 108 n. 

Church of' Rome, Similaritv of the antichristian cere- 
monies in that church to the religious forms of worship 
amongst the aniien! and modern Idcathens, 158. ct seq^ 

'• forbidding 



rf 



447 

^^ forhidiing to marry '^* a doctrme of devils, ibid. See 
PapistSy Mojigulians, Heathens, Chinese y Tartars^ 
3Ionks, Nuns, and Beads, 

Cicero, His just definition of law, 6. 31. Of the law of 
nature in man, 33. Clearly describes the natural 
instinct of the knowledge of good and evil, ur.dor the 
title of common sense^ 34. 57 • 

Claromontan or Clermont MS. See Cambridge MS. 

Clergymen, See Non-conforming Clergymen, Mental 
Blindness, 

Coinmentators on the H, Scriptures, Grotius and Vitringa 
have erroneously attributed the title of Jehovah our 
Righteousness (which the scriptures give to Christ 
alone) to Jerusalem. Also Mr. W. Lowth, and the 
Authors of the last Enolish version, 1 3(>n. 308 n. to 3 17. 

Common Sense. See Cicero, Knowledge of Good and Evil. 

Communion, In what manner the bread and wine receiv- 
ed therein are the body and blood of Christ^ 
326 n. See Papists, 

Complete Christian Dictionary, (Cited) 211 n. 

Confucius, Just maxim of his, 74. 

Conscience, Few men so bad, as not to be sometimes 

sensible of its accusations, 38. 49. A principle of 

action, 44. Men seldom fall into goss crimes, till 

they have gradually stifled it, oS, See Knowledge, 

' Reason, Sinderesis, 

CoweU's (Dr.) Critica Sacra, His Institutes,cited 4n. 223. 

Cremensis (Joannes). Remarkable story of him, 172 n. 

D. 

David, Was not actuated by self-love, when he tendered 
his own life t(^ save those of his subjects, 103. The 
nature of his crime, in numbering the people, explained, 
104. liis natural paieiiial affection was more power- 
ful than self '-love, in the case of Absalom, 109. See 
Satan, 

Day of Judgment. Dreadful state of this world after 
that awful and tremendous day, 36'9. See GOD, 
Hell, Ijast Day, Last Trumpet, Sharp (Archbp.) 

Death, The penalty of breaking x.\\q first and only penal 

Uw, 



448 

fcrw, 14. Its not being infiictod iminediatcli/ after t1tt 
fall, affords no objection to IMoses's relation of that 
transaction, 14. 21. No elevatlun of station will 
exempt ns from it, 25. Penalty of labour added there-* 
to, ibid. The consideration of this universal doom to 
death and labour^ ought to incite us as a principle of 
■action, 28. Death is not the onli/ object of the sinner's 
fear, 51. The time when, and by what means, clcat/i 
will b€ destroyed, 369. See Fall. 

De Dieu (Mons.) (Cited) 227 "• 

De la Vega, (Cited) 75. 

Demoniacal P§ss^ssions. llieir reality defended, 179 "• ^t 
seq. See Case of Saul, in the Appendix. Als® 
Gad are ne Demoniacs, 

Demons, Have no power over the brute creation^ 179« 
See Deiil, Satan, Enemies, Evil Spirits, GOD. 

Depravity of Mankind, Not universal ; so that tlie 
vniversal principle of action in man is not to be drawn 
from thence, 56, See Man, 

Desires. Not imlawful in themselves, but in their excess, 
122 fl. 

Despotism (political), and arbit ary poxver, ^xcsdiW almost 
throughout the world, 212. 

Devil, Is not merely a name, li9i"^« ^24. His person^ 
ality asserted by Archbishop Sharp against INIr. Hobbs^ 
124 n. Not to be understood as one particular beings 
but as the 'whole company of evils spirits, 125 n. 
Proved from scripture, 1 29. et seq. Common!}' under- 
stood of the prince, or chief oi \\\q falkn angels, 142. 
Worshippedhy the name oi Satan by the heathen Tar- 
tars, 163 n. Has no power over brutes, but by divine 
j)ermission, 180 n. '''Forbidding to marry ^* a doc- 
trine of -devils, 158. et seq. See Satan, Enemies, Evil 
Spirits , Demons, Fallen Angels, Balaam^ Humctn JV«» 
ture, Man. 

Diodati. (Cited) p. 134. 

Diogenes. Laertius, 74. 

Divine Nature, Man entitled to pariahe of it througli 
Christ, 203. to 209. This participation of tlie divine 
nature is the glorious effect of Chrisfs promises, to 
ikose who duly claim them, 401. This claim is the 

per/'ccti4/i 



44? 

pcYfection of Human Liberty, the true principle, of 
vvhicb are included in one word, Love, 4l6 to 419 n. 
See Man, Human Nature, Christ, Holy Ghost, 

Doct.ctStud, (Cited) 12. 39. 42. 44ti. 

Doing as we Vjouldhe done by. The true Christian rule 
OF ACTION, and -a. fundainental axiom of the laro of 
nature, 75. The only paternal precept to 
•which the Creator has graciously reduced the rule of 
obedience, 76^ Ought to be the universal prin- 
ciple ov ACTION IN MAN, 78. See Pvffendorjf^ 

JJoctrine ^f Devils, See Church of Home, 

Drunkards a?id Gluttons. Their deplorable state, 115, 

Dutch Annotations, (Cited) 138 n, 

Dutch Embassy to the Cham ofTartary, (Cited) lQ2 a. 

E. 

Election of the people. By this Authority, all Judges ^ 
Magistrates and public Officers, ought to be appointed, 
339 n. to 3^45 n. The true foundation of the jBwg/z5^ 
Jt'rank'pledge explained in these notes> as all nations 
that arc Christians are entitled to the elective rights of 
Israel, 344 n. . 

Enemies Cspiritual^, Their influence 3l distinct prificiple 
of action in man,\S. 118. They take a most danger- 
ous advantage, though unperceived, of all immoral, 
carnal affections, 120. See Devil, Demon^ Satan, 
Evil Spirits, 

English government. See African Slave-trade, Slavery 
in the Colonies. 

Erasmus, (Cited) 224 n. 

Eternal Generaiton of the Son, 272. 

Eternal Word, Though in the beginning with GoS, and 
was God, yet under the gospel, became the angel, or 
messenger of God, 235, 23(). Proceeded out from the 
Father, 272. See Christ, Jesus, Son of God, John the 
Baptist. 

Evil Spirits. Resisting them an express article of the 
baptismal vow, *123. Are used to fulfil the eternal 
judgment and justice of the Almighty upon the un- 
righteous, 139 n. And may then be said to become 

Mm m principles 



, 450 

prviciples of acti07i in man, ibid. The propriety of 
calling them angels of darkness, 134, ( t seq. Fore- 
know their own certain damnation, 147. Huwan 
Nature liable to their ten.ptations, (152. ipC, 197.) 
if we do not resist them, as the scriptures command us, 
15s. When men neglect the due resistance, tliese 
spirits gain such advantage over them, (200.) that at 
last men will become personal enemies, even to f//ew- 
seh-es, 201. See GOD, Human Nature, Demons, 
Fallen Angels, Devils, Satan, Enemies Spintual. 

F. 

Faitliy in the Three Divine Persons of tiie Trinity abso- 
lutely necessary to salvation, 207 n. 209. See Human 
Nature, Jehovah, Trinity. 

Faithful, are ONE in the Father and the Son, 304. but 
we must be careful to distinguish between the un'iti/ of 
the Fa THE r and the Son , and the tinity of \\ii^ faithful 
in them, 304- . See Father and Son, 

Tall of Man, History of it considered, 1 1, et seq. An 
enquiry into the principles of our oven nature more 
important than any other branch o^ natural philosophy . 
12. Death not beins; inflicted on the day of the 
tranj-gression, affords no just exception against the 
truth and propriety of the relation, 14. See Bread of 
Idleness, Death, Reason . 

Fallen Angels, Diflerence between them and the gnod^ 
126' n. See Devil, Satan, Exit Spirits, Dcn.unsy 
Enemies ( spiritual), Spirits, 

Father C Almighty J and Son, are ONE in many respects, 
which cannot, with the least propriety, be attributed to 
the unity of the ehurch in Christy 303. to 317. See 
Faithful, JM&n. 

Fiy'st Patents. The nature of the penalty due for their 
transgression, was clearly revealed to them, and was as 
clearly understood by them before they fell, 13. See 
Bread of Idleness, Reason, Sin, 

Flesh and Blood cannot inherit the kingdom of God. 
How to be understood, 421 n. 

Flesh and Blood of Christ, m what sense, and for what 

use 



451 

use only in the communion of God, it is represented by 

Bread and JFiue, 325. to 327 n. 
Fleta, (Cited) 4n. 
ForbiJckn Fruit. See Tempter. 
Fa»f-of Qiialitf/y tha author's reason for quoting it, 106 n» 

and 107 n. 
Fornication, its baneful consequences; being a snare t4> 

enslave men to spiritual adversaries, and to idolatry^ 

1/0, et seq. 
Fox (Rev. J. Francis). (Cited) 397 n. 412 n. 
Freedom (true). See True Freedom, What it is, 203, 

204. 
Free-ioill of Man, 203. 204. 410. 414. 
Frankpledge. See Election of Officers, &c. and Rig/its, 

G. 

Gadarene Demoniacs, their case examined and explained 
against the opinions of Dr. Sykes, Dr. Lardner, and 
Dr. Farmer, 179 n. et seq. 

Gentiles, have universally demonstrated a sense of the 
precept of dohg as xoe would be done hy^ even without 
the assistance of scripture,, 73. 

Gnwi/;j (St. MS.). (Cited) 265 n. 

Ghost. Sec Holy Ghost. 

Gluttons. See Drunkards, 

GOD, Delivered a clear and express law to 7na7i before 
the y^//, 14. which was the ^r^^ and only penal law, 
ibid, and which he himself cautioned them not to 
transgress, 1(). Never judges men xcit/wut law, like the 
arbitrary princes of this world, 21. Love of him, the 
great Jirst principle oi all duty, 79- i^i^ command ought 
to supersede all natural affection and self love, 79- t^^- 
quires his creature man, to judge of right and irrongy 
89- is said in scripture to do what he only permits^ 
136' n. 183 n. his servantssometimes left to themselves^ 
138 n. he sometimes uses the very devils as instruments 
of hisJ/z^YuT, 139 n. difference between his agency -and 
permission, 183 n. wickedness of ascribino to his agency 
the agitations occasioned by the inspiratioJi of unclean 
spirits, 187 n. 197 n. he temptcth no man, 195 n. his 

commciiid 



command to Abraham to sacrifice his son," was n& 
temptation to evil, but a trial or proof of faith, 1^5 n. 
has lodged the power of admit ting or resisting tie evil 

- apirits or demons^ eiuirely in the human breast^ Ipo, a 
perfect knowledge of him onli/ to be attaintd in heaven y 
t2\. It is our duty to cultivaki our limited knowledge 
of him ^ 221. is a spirit, and cannot be sceii with human 
€i/4:s, 225. but in Christy xiho is the image of God, he 
ean be seen ;. and in hi?n alone can be fulfilled thafc 
ancient prophecy to the Jcivs^ that they should SEE 
THEIR GOD, 228. A/l fissh shall lit^raU^ see. 
Christ at the bay of J"(?dgme"NT,.232. J^ee Christy. 
Eternal JVord^ Happiness, Jehovah, Knomledge ()f 
Good and Evil, 3lo$es^ Political Libcrti/, Sodom. 

f^ods. See Jado'eS'-dud Ma<iistratcs. 

God*s Word. I'he extreme daiiii^er of paying any at-ten» 
tion to any doctrines or interpretaiions, \Ahich in iho 
kast contradict the literal or most obvious meaning ofi' 
it, 18. See Scriptures. Eternal Uord.. 

Gomorns. (Cited) 26'5 n.. 

Gospel. See Eternal IVord. 

Greek Accents. See Accents. 

Grotius. (See Commentators on Scriptur-e). SOS n. 31^ n;. 
S7j n. o^\\\. 397. 404. 42.1 n. 

Hales (Rev. I>r. Stephen).. Admonition to drinkers of 
Gin, &c. 1 16 n. 

Happiness^ The pursuit of it not the itniversal principle 
of action, neither is it the proper rvle of obedience, a^ 
advanced by a learned law- commentator, 67, et seq. 
Thert3 is- nothiniz so liable to be misunderstood, as> 
happiness. 65.. None equal to that acquired by a 
perfect knoidedge <f God, 221. 

Harii'OQd (Rev. Dr. E.) An indiscreet alteration in his 
r.ew edition of the Greek Tesiamentv 263 i\ Dangerous 
presumption x^f that alteration, 264n. \^hich has bufe 
oneVmgle Greek MS. to support it, ibid. ^ceAthanasius. 

Heathens (Eastern). Similarity of their ?-c//^/c»?/.y crrc- 
moJiico to those of the Eapist^, l^SjCt s< q, Siiamefuli 

rites 



45S 

rites of the ancient heathens, l65, et seq. See Church 
of Home, Beads, C/imese, Frostitutio/i, Tartars. 

Hebrew Scriptures, Supplementary words never allow- 
able, but where absolute/j/ neccssuri/ to compicic the 
sense, 309 n. 

Hell, A real place of material^^r^ , 131 n. Probably 
the present terrestrial globe may hereafter become that 
place of eternal fire, \o'l\\» The objection that the 
world will be consumed, and therefore will not feed aa 
everlasting fire, is of no force, 13i n. The above con- 
iecturc contirmed by Archbishop Sharp, 144. 

Herodotus. (Cited) iGSn. 

Hohbs (Mr.) His judicious opinion of the Laio of Na- 
ture, 68. See .Deri/, IS^n. 

J/o/j/ G/iosf. JMankind have a free choice, either to 
admit that heavenlij gifty or the contrary spirit of the 
prince of darlc'css, 203. Every one who claiyns that 
gift properly, will undoubtedly receive it, 205. The 
divine nature of the Holy Spirit is as clearly declared 
in scripture, as that of the Sox of God, 373, et seq. 
The Holy Spirit speaks in his own name, Rev. ii. 7» 
and thereby declares his own omriipotence, <Stc.p. 325n. 
The Holy Spirit is not like other spirits, a created 
spirit, but proctedeth out froin t/ie Father, 375 n. The 
almighty operations of the Holy Ghost manitested the 
glory of the Son, as well as the glory of the Father^ 
376 n. Is truly Gad, of the same supreme, divine 
nature, or eternal being, with the other Tvoo Divine 
Persons of the Irinity, 376. His entire union and 
equality with the Father and the Son, in the Divine 
Nature, or Godhead, proved, 380. Is declared to 
be the Creator in Job, and by the Psahnist, SSI. 
Foxcer from on high, justification, and sanct'ficatiGn 
(all divine attributes) expressly attributed to the Floly 
G/;o.>^, jointly with Christ, 3S5. Similar titles given to 
{he Sjn of God, and the Holy Spirit, 3S5, 33o. The 
power of giving life, especially life eternal, cntrihuied 
both to the Son, and to the Holy Ghost, SS6. If we 
yt'ally believe the holy scriptures to be tiie word ixf 
Gad^ \vc mu^l necessarily believe that the Holy 

GuosT 



454 

Ghost is really and truly God, 405. See Chiist^ 
GOD, Man, Virgvi, Umfy of God, 

Holy Spirit, See Holy Ghost, 

IIo?iot/r. S!j])rcme due to Christ, 331. 355. 

Honesty, Is the best policy, evLii for a selfish man to 
pursue^ 7 . 

Hainan Nature, Is really liable ro the impulse and 
inspiration {}f evil sp7r2ts, 152. But is still equally 
capable of difi/ie Inspiration, and to partake of the 
divine natirre^ 203 to 200. Human nature, and the 
jrrivciples of human actions, cannot be easily defined, 
without the assistance of rel^giovs topies, 205. It was 
human nature alone thai wa^ to be exnlled and restond^ 
by that peculiar union with the divme nature in Christ, 
wheyeby ail mankind are rendered ^tY/ous and ^rr/^rtv* 
to him, 275. Is capable of being exalted and digni^ 
Jied,, even in this life, 304?. Is exalted to eternal glory, 
but only //?, by, and through Christ, 322. The means 
of rctrievini; its lost dignity pointed out, 322. That 
dignify cannot be properly known c^r understood, with- 
out a right faith in the dignity and divine nature of 
Christ, o25 to 327. 'Ihe necessity o( such a faith, 
328. The glorious privileges granted to human nature 
are only througii the merits of that Son oJMan, who 
voluntarily tookour nature upon iiim, 413. God hath 
instructed us how those privileges are to be claimed, 
414. See Chri.st, Man, Sin, 

Human Sacrifices, Amongst the heathens, accounted for,, 
155. Account of one in North America, 157 ii» 

Huetius. (Cued) 3l6'n. 

J, 

Jackson (Dr.) Cited 55 n. 

Ides, (Mr.) Isbrants. His account of a Pc'^a/z Monas- 
ter}^ iO'On. 

Jehoshaphat, His wise cluirge to his judges, 33Sn. 

Jehovah, A name no where in scripture attributed to 
any person ihat is not included in the unity of the 
Godhead, 243, The complicated etymology of that 
Kame. 24(5. £ac!i peisoiiof the Holy Trinity is occa- 



sional iv 



455 

sionally mentioned in scripture under ih^ii dhtinguUh- 
ing and peculiar name of the Supreme God, 255. 
That name given to the Ahmghiy Father^ the First 
Ferson of the Holtj Trimfij, 255 to 258. Secondly^ 
To Christ the Sow, 358 to 272. And, Thirdhj, To th- 
Holy Ghost, SJo to 400. IMany learned men do not 
perceive, that the glorious Name JkiiovaHj (the 
peculiar Name of the One Supreme God) is clearly 
in the scriptures attributed to the Son of God, ^^7 ^ 
Their objections answered. 347, et seq. The threefold. 
repetition of the epithet Holj/^ in the proclamation of 
God's glorious title, Jehovah of Hosts, seems to cor- 
respowd with ihe idea of a Fliirality of Persons com- 
prehended in that One Eternal Being, Jeiiovaii, 
408, 409. See Christ, GOD, Commentators on Scrip- 
ture, Holy Ghost, 310 to 3l6n. John (the Baptist), 
Trinity, Jehovah our Righteousness, 

Jefferies (Lord Chanc.) Character of him and Gen/ 
Kirkcy from Rapin, 62 n. See Sharp, Archbp: 

Jesus, The meaning of that name explained, 233 n. Sec 
Christ, Eternal Word. 

Jews. Have never returned to their orvn proper count rrf 
since the general dispersion foretold by Zechariah, 

3 14 n. Which hath continued more than 17OO years, 
and they shall not be restored till they are cojiverted^ 

315 n. All nations which are Yo^'dWy Christian, are 
engraffed on t\iQ Israelitish Olive-Tree, from which 
the Jews are broken off until they repent, 344 u. 
Their judges and magistrates originally elected by the 
])eople, as all public ojficers (in strict justice) ought to be, 
340 n. et seq. See Judges and Magistrates, Laxv of 
Nature, Neivton, Paul (St.) 

Inspiration, See Human Nature, 

Involuntary Servitude, Agreed by all the best writers, 
to be contrary to the Lazv oj Nature, 3. 

John (the Baptist). The Messenger of the Eternat 
Word, 236, 237. Was the long-expected Voice in the 
Wilderness foretold bv Isaiah, 201 n. And the e.r^ra- 
ordinary messenger o( Jehovah foretold by Malachi, 
239 to 2^3 n. Gave the highs^st testimony that could 

be 



456 

he o(CJirht''s heavenly poxver and divine existence, 293n, 
See Eternal IVorcL 

Jonathan — was not actuated by self-love, in his noble and 
virtuous friendship for Davids 101. Could not sub- 
mit, like modern statesmen, to do evil, that good might 
comCf 102. 

Isaac, See Abraham^ Mori ah, 

Israel. See Political LH)crti/. 

Judas became a Devil ^ and how, 148 n. 

Judges and Magistrates, In what sense they iare called 
Gods, and Sons of the inost High, by the Psalmist, 
337 n. Which is no degradation from the title anci 
dignity of the heal Son oi: God, 338 n. All judges 
and Public Officers ought to be elected by the people, 
339 n. to 34-5 n. See Jexvs. 

Justification, See Holy Ghost, 

Justin, His Institutes cited, 3 n. 

K. 

Kings — ought constantly to study the Holy Scriptuj'es, 
104 n. S^e Judges and Magistrates, Mon^rehs, 

Kimchi (Rabbi). "(Cited) 3l6 n. 

Kircher (Athanasius). (Cited) l63n. 

Kir Ice (Gen.) See Jefferies. 

Knowledge of good and evil — seems plainly to be the 
grand principle^ whereby men, tcho have not the la-ty^ 
are a law unto themselves, 36' It is an universal 
privciplcy 57* 6'4. But not the universal principle of 
action, 65, Duly exerted, promotes our love oj God, 
79 et seq. That very knowledge is now (through 
the mercy of God) become a principle of action, (if 
used as it ought) to incline us to Righteousness, 
and lead us to the Tree of Life, 323. See Cicero^ 
Reason y Scripture Evidence, Sin, Tree of Life, 

L. 

Labour, the common Lot of JNIan. Exceptions to it con- 
sidered, 21 to 30. 
Lactantius, (Cited) 5. 
Lafitau (Father). (Cited) 157n. 

La?npridius, 



/45T 

Lampridius. (Cited) 68. 

Lardner (Bw) (Cited) 180 n* 

Last Day. Terrible and striking description of it, by 
Archbp. Sharp, 146. The resurrection of Christ's 
body, a proof to us th^itjiesh and bones can inherit the 
kingdom of heaven, 42 1 n. See Day of Judgment, Hell. 

Last Trumpet, Answer to objections about the future 
sounding thereof, 424 n, 

Latin Vidgatp. (Cited) 263 n. 

Law, See GOD. 

Law of Liberty, or Royal Law (by G. S.) (Cited) 77. 

Law of Retribution (byG.S.) (Cited) 183n. 244n. 311n. 

Law of Nature, The author does not intend to give a 
regular definition of it, 1. All pretensions to an wn- 
limited authority of any mail or men over others are 
contrary to it, and to natural equity, 2. Jewish con- 
stitutions not always consistent with it, 3. Opposers 
of it censured by Fuffendorffy 4. Unreasonable to 
search for it amongst slaves, 55, Cannot be properly 
understood, without a competent knowledge of thos^ 
spiritual beings, by whom our minds are liable to be 
influenced, 196. See Author y Hobbs, Involuntary 
Servitude^ Reason, 

Le Brun, His account of a Pagan Priest and Nun, 
counting their prayers and repetitions by stri7igs of 
Beads, 16O, 161 n. 

Le Clerc, (Cited) 265 n. 

Leigh (Mr.) His Critica Sacra, cited, 4n. 223» 

Liberty of Conscience. See Author. 

Liberty {Law of). 418 n. 

Life, The forfeiture of it the declared penalty of 
breaking the^r^^ penal law^ 14. See Death, 

Litany, See Trinity. 

Liturgy, See Trinity, 

Love of hoarding. See Self -love* 

Love — as commanded by God, is the perfection of 
Liberty, 3l6 — 319n. 

Lowth (Mr. William), Sqq Commentators on H, Scrip- 
tnre. 

N n n Z%(sts 



45^ 

Lusts of all kinds are prmciples of action, which un« 

avoidably produce oppression ^ and other evils, 6. 
Lucas (Brugeiisis). (Cited) 384 n, 

M. 

Man — b}^ apostacy^ may become a sort of dctil^ 148, 
Exempliticd by the case o( Judas, 148 n. Why mor« 
depraved than the brufe creation ^ IJJ, Through the 
privileges of the Gospel, Max may become a fiexv crea- 
ture, and a partaker of the divine nature, 207n. Is 
allowed a Choice or Tree Will in obtaining salvation, 
203, 204. 208, 205. 410. 413. In what his dignity 
and superiority over the rest of the creation consists, 
208. 300. which cannot be attained without the in- 
spiration of God's Holy Spirit, 219. The unity of the 
Father and the Son with the churchy is a topic 
necessarily included in a Tract on the Nature of Man, 
302. The means of retrieving his lost dignity pointed 
out, 322, et seq. which is not to be accomplished, but 
through Christ alone, 325 n. Man is called a Temple 
in the New Testament, 403, The doctrine necessarily 
arising from thence, 403, et seq. See Christ, GOD, 
Holy Spirit, Divine Nature, Human Nature, Depra^ 
vity. Reason, Temple. 

Magistrates. See Judges, Magistrates. 

Marcinus. (Cited) 74. 

Marriage. The forbidding it, a doctrine of devils, 158, et 
seq. Its wicked tendency, 1/1 n. See Church of Rome. 

Mastricht (Ger. van.) (Cited) 265. 

MaundreVs Travels. (Cited) l67n. 

Mede (Joseph). (Cited) 68. 

Melancholf. See Religious Melancholy, 

Mental Blindness, of somemodern clergymen, who have 
seceded from the Church of England, because the 
Litany, and other parts of our excellent Liturgy, ex- 
press divijie honour to the Sox op God, 355 n. See 
Trinity, 

Mill (Dr.) (Cited) 265 n. 

Monarchs — should not despise the reasonable remon* 
dran^€S of their subjects, 83. The right of remon- 

strati/'g 



459 

sf rating proved from scripture, 83. See Kings, Judges, 
and Magistrates, 

MongulianSj or Mogulians. Their idolatrous customs 
similar to those of the church of Ro?7i€, l60, etseq. n. 
See Church of Rome, Papists, Beads. 

Mouks (Heathen). Have a grand monastery in Crtirt 
Tartary^ 159 n. Sec Church of Rome, Papists, Devil, 

Moriah (Mount) — the place where Abraham was com- 
manded to ^sacrifice his son Isaac, and likewise the place 
■where the Beloved Son of God was really sacri- 
ficed, as i\iQ propitiation for our sins, 278 n. 

Moses, His remonstrance to God approved by the 
Almighty, as also that o{ Aaron, 9I. His zeal for the 
glory of God, 81. 84. et seq. Moses' manner of seeing 
God, explained^ 223, See Self-love, 

Museum British— 267 n. See Dr, Velthusen, 

N/ 

Natural Affection, See Affections, GOD, 

Equity, See Laxo of Nature, 

* Philosophy, See Fall, 

Nature, See Law of Nature, 

Neighbour, The duty of loving our neighbour as ourselves, 
enforced, 68. A maxim almost universally acknow- 
ledged, 73', 74. Is the true Christian rule of action, 
75, and the only paternal precept to which the Creator 
has reduced the rule of obedience, 76, See Doing as 
ive would be done by. 

Newton (Sir Isaac). His account of the encampments 
of the Israelites in the wilderness, 356 n. His explana- 
tion of the four beasts in the Apocalypse, 357 n, 

Non- subscribing clergymen. The doctrine of the Trinity 
the principal cause of their objections to the Church 
of England, 21 6. Reasons why their petition to par- 
liament could not be granted, 217 n. See Church of 
England, Mental Blindness, Trinity, 

Nuns, Women bound to celibacy, contrary to nature, 
amongst the heathen Tartars, Chinese, &;c, 159. 
Orders of them amongst both the ancient and modern 
heathens, 159. See Church of Rome, Devil. 

Original 



460 
o. 

Original Sin. Nature of it explained, 17 to 48. 

P. 

Paris (Matt.) (Cited) 171. n. 172 n. 

Patrick (Bishop). (Cited; 169 n. 340 n* 

Paul's (Father Mark) Travels, (Cited) lop. 

Paul (St.). His anxiety for the cecmal welfare of the 

JfU-5, 97. His wishing himself «cc?/r5e(/yro?/2 Christy 

explained, £17- His disinterestedness, and unbound- 
ed affection, gj to 100. See Christ. 
Payne (Mr. John). His Evangelical Discourses, 120 n; 
Parents, See F/r^^ Parents, 
Papists. A public promulgation of some parts of their 

religion ought not to be tolerated, and why, 217 n. 

Their manner of adoring the sacramental bread, tmjus' 

tifiable and idolatrous, 327 n. See Beads, Chinese^ 

Church of Rome, Heathens^ Tartars^ Tonsure MongU" 

Hans, Monks, Nuns, 
Patriotism, and Brotherly Love, has superseded Self-love 

in many instances, ^5 — 99* 103. 
Pearson (Bp.) (Cited) 3l6 d. 
Penal Lazv. See Death, Life. 
Philosophy — is vain, if the philosopher is unacquainted 

with himself, 12. 
Poles Synopsis. (Cited) 3S4 n. 421 n. 
Polish Brethren, Some of them notorious Socinians, 

264 n. See Socinians. 
Political Liberty, The glorious state of it, with which 

God was pleased to bless his people Israel, 343 n. 

and three preceding pages. The same due to all 

Christian Nations, 344 n. 
Popery. See Papists, Church of Ro7ne, 
Popular Right to elect all public Officers, p. 339 to 

349 n. 
Poxver from on High. An attribute given by our Lord 

himself to the Holy Ghost, 384. See Holy Ghost, 
Prayer — repeatedly commanded, and encouraged by 

promises which cannot fail, 204, 414 n. 205. 

Predesti^ 



461 

Predesfination, 411 n. See Free-mil^ Promises, 

Pride, Tn temporary honours and worldly fossessiomj 
the folly thereof, 210. Is 2i principle of action^ 210* 
See Satan. 

Pride (spiritual), and pride of learnings their bad tenden* 
cy, 213, et seq. See Satan. 

Priests, The immoral tendency o^ forbidding them to 
marry ^ 176 n. See Marriage^ Church of Rome, 

Prince of Darkness, See Devil ^ Satan, 

Principles of Action, See Happiness, Affections, Author ^ 
Conscience, Death, Depravity of Mankind, Doing as 
xce would he done by. Enemies^ Evil Spirits^ Knowledge 
of Good and Evil, Reason, Satan, Self-love^ Sinderesis, 
Temptations, Ss'C, SfC, 

Promises of Divine Gifts tendered to all mankind 
without exception, 203, 204, and 414 n. 

Prostitution, and a promiscuous use of women, promoted 
by Satan, as a sacred rite amongst the heathens, and 
why, 162—170. 
Psalm cii. Something peculiarly deep and mysterious 
therein, 277 n. 

Puffendorff. His ^^ Latv of Nature'^ cited, 4. A posi- 
tion of his examined, 69-, et seq. Has well defended 
the general rule of Doing as zve would be done by, 
against Dr. Sharrock, 70. 

R. 

Rapin, (Cited) 62 n» 

Reason, or the knowledge of good and evil, was unlaw- 
fully assumed by our^V^f parents, 11. 43. 199. Is 
the cause that sin is imputed to us, 30. A divine 
attribute, which the Gentiles acknowledged, 31, 32. 
Is properly the grand principle, or law of nature, or 
conscience, 37. Man not endowed with so ample a 
portion of it before the fall, 41, et seq. A rule of 
obedience, 33. God requires us to exert it, SQ, See 
Knowledge of Good and Evil, Sinderesis, Conscience, 

Religious Melancholy, The author precluded from 
making any remarks of his own thereon, by the ob- 
servations 



462 

scrvations of his grandfather Archbishop Sharp, 152 lu 

See Sharp, (Archbp.) 
Religions Topics. See Author^ Hianan Nature. 
Iiemo?isfra?ice, See Monarchs, Abraham, Moses, 
llesitrrection of the Body, the certainty thereof, 42Q. 
Jieprobation, 4-11 n. See Frce-Xiill, Projnises. 
Ric/ies — are a continual snare of temptation, as well t© 

acquire them wijustly^ as to expend them improperly/, 

29. 
Right of the People to elect Judges and all other public 

officers, 339 n. — to 345 n. 
Rights {elective) cf Israel, due to all Christian Nations, 

344 n. Danger of opposing these Rights, 345 n. 

Encroachments o( Popes, Emperors and Kiiigs^ on the 

nights of congregations, in each district, to elect their 

own Bishops, 345 n. 346 n. 
Roman Catholics. See Church of Rome, Rapists, Monhs^ 

Heathens, Tartars, 
Rules of Action and Obedience. Sec Affections, Appetites^ 

Doing as tre xcould be done bjjy Neighbour, Reason^ 

Death, Sinderesis, 

S. 

Sadducees (modern) — answered, 123 — 203. See Etil 
Spirits, 

Satan, His success in misleading mankind, a distinct 
principle of action, I9. Draws vis into temptation, by 
enlarging our desires, 120 n. The devil at present 
worshipped by the name oi^ Saitan among the Tar- 
tars, l63n. His real agency in the Temptation of Christ, 
iS6 n. to J 94 n. Provoked David to number the 
pec pie, 196 n. Pride, tlie occasion oi Satan s fall, 210, 
211. His device in promoting man's assumption of 
forbidden knoxcledge, is completely turned against him- 
self, 323. See Devil, Evil Spirits, Enemies Spiritual y 
Demons, Wicked Spirits, 

Bditan. A name amongst the Calmucs for one of their 
idols, 10*4 n. 

San ct [fie at ion. See Hohj Ghost, 

Saul, His mtiancholu, or m&dncss, not a mere natural 

disorder^ 



463 

ir^er, 197 n. An evil spirit tlie real agent vAnch 
troubled him, 196 n. See Case of Saul (Appendix), 

Sc/iarp (Dr, John.) Si/mphouia Prophet arum et Apodo^ 
iorwn, 99 i>, 

Scaliger. (Cited) 279 n. 

Scriptures, We cannot reject any part of the scripture 
evidence, without a manifest perversion and abuse of 
our hereditary hiowledge of good and evil., 29S. We 
are obliged to believe the scriptures, though we do not 
fully comprehend them, Q^QQ, See Hebrew Scriptures^ 
Commeiitators on Holy Scripture. 

§elf»lote — is not the universal principle of action^ (7, et 
scq. 61, et seq.) even in brutes^ 11. 97. Bad actions 
manifestly tend, even in the opinion of the oHenders 
themselves, to defeat the most essential purposes of 
self-love^ 63. Patriotism and brotherlif affection 
manifestly superseded self love \n Moses and Aaron^ 
95 f 96. and also in St. Paul, 100. Was not the 
ruling principle of action in Jonathan, 101. nor ia 
David 103, et seq. Self-love must yield to the lov€ 
of hoarding, li^. See Avarice, David, Jonathan^ 
Moses, PanL 

Soieca. (Cited) 74-. 

Servitude (involuntary). Illegality of it pointed out, 2, 
et seq. 

Sharp (Archbp.) Remarkal/ie instance of his truly 
Christian behaviour to Judge Jefferics in his misfor- 
tunes, {)2, Q^ n. Extract from his sermon on the real 
existence of the Devil, 124^ to 129. on the day of 
judgment concerning hell, 144 n, 147 n. His sermons 
recommended as an antidote against religious melan- 
choly, 152 n. 415. See Day of Judgment, Reason^ 
Last Day, Hell, 

Sharp (Granville). His " Laxv of Liberty,'' cited, 77, Lax» 
of Retribution, iS3 n. 244 n. and 311 n. — " RemarJiS 
on several important Prophesies,*' 259? 408 n. 

Sharrock (Dr.) See Puffendorff. 

Simon (Father) (Cited) 265 n. 

Sin — is imputed to us. whether rich or poor, through 
l\i^' hiox^kdge of good and evil ; that additional/crc«//j^ 

acquired 



464 

acquired by human nature, through the transgression 
of our^^r^^ parents, 30. In what manner it is the 
sting of deaths explained, 4S. See Original Sin, First 
Parents, Human Nature^ Knonledge of Good and 
Evily Reason, 

Sluderesis — sometimes treated as distinct from reasoji 
and conscience, though in fact it is the same, SQ, et 
seq. A 'principle of action^ 40 n. 41 n. See Reason, 
Conscience, 

Slater. (Cited) 421. 

Slave, None so miserable, as the man that is a slave to 
his own passions and desires, 55. See Law of Nature, 

Slavery in the Colonies — is favoured and encouraged by- 
the English government at home — a, national disgrace! 

*> 1 o 

Socinians. The manner in which they endeavour to evade 
a certain scripture testimony of the divine nature of 
Christ, 2S9y 240. confuted, 241, et seq. That evasion 
is as vain as it is ^vicked, 24(5. A mistaken doctrine 
of theirs, 305. 318.) proved to be unjust and false, 
320. See Polish Brethren. 

Sodom God's gracious condescension to Abraham^ when 
he re?Jionsf rated in behalf of the condemned inhabitants 
thereof, 91. See Abraham, 

Son of God. See Christ Jesus, GOD, Holy Spirit^ 
Jehovah, Judges and Magistrates, Mental Blindness,. 

Sons of the most High. See Judges and Magistrates, 

Sorrcw. The Hebrew word so rendered in Gen. iii. more 
pr(»perly signifies labour, 21 n, 

Spirit. See Holy Ghost. 

Spirits — may converse with us by secret illapscs without 
our perception, 119 »• See Enemies CSpiritualJ, 
Satan, Devil, Demon, Evil pirits. 

Sting of Death, See Sin. 

Suicide. The Jiiaxim, that all who commit it are mad, er- 
roneous, 175. Otherwise accounted for, 177» 

Syhes (Dr.) (Cited) 180 n. 

T. 

Targum. (Cited) 381. n. 

Tartars — ^have monasteries for heathen monks and nuns, 

159 n. See Devil, Church of Rome, Papists, 

Temple. 



TerimJc. Mn^i is a temvle, *' the temple of the Ilolj/ 
''' Ghost;'— >' the temple of God," 403,^401. The 
doctrine necessarily ariiiiiig from this revelatioiij 402 

to 407. 

Temptations, Wc cufrht not to mnrniur at God's permitt- 
ing tlicm, 1 22. Why tbe^/ •<\Vi: permitted, 136 n. Will ha- 
CQU\Q principles of action /\\ v,oi carefully resisted, 153. 
Of the true sense in which God may be said lo Te?/?pt, 
or to had zVzfo temptation, second note in pages 136, 
and 137. That i\\Q temptation of Christ was 2.fact^ 
not a xidon^ proved, 186", et seq. 

Tempter — was vrell acvquainted vAVntho. nature of the /or- 
bidden fruit, Ig. See Enemies (Spiritual)^ Satan, 
Deiil, Evil Spirit, Demon. 

ThammnZy or Adonis. iNIanner of mourning over him 
among the ancients, l66. 

Thompson (Rev. Mr.) His doctrine concerning the la-w 
of nature, very convenient for tyrants and slare-holders, 

Tindal. (Cited) 3l6n. 

Tonsure. Pagan Monks sequestered by it from the Laity, 

Translators of the Bible, ^qq Commentators. 
Tree of Life. See Christy Knowledge of Good and EviL 
Trinity. That doctrine is to be received more by faith 
than hy human comprehension J 219. The incommuni- 
cable name, Jehovah, never applied by the sacred 
writers to any persons but those of i\\Q Holy Trinity, 
245. The doctrine of the Trinity, as received by the 
Church of England, strictly con^stent with the scrip- 
ture doctrine of the Unity of the Godhead, 254. Some 
clergymen have seceded from the Church of England, 
because the Litany and Liturgy express this doctrine, 
and attribute divine honour to Christ, 355 n. The clear 
distinction of the Three Divine Fersons in the Holy 
Trinity, as revealed even in the Old Testament, 255, 
et seq. The true nature of the unity thereof must still 
remain a mystery, because our finite understandings 
cannot comprehend a perfect Anowledge of the Eter- 
nal Being, 297- The Th?^ee Persons clearly distin- 
guished by the prophet Isaiah, 379* Axi^ by our 

O o o -- Sariour, 



466 

Saviour, 41 5 n. See Faith, Christy Holy Ghosfy 
Jehovah, Non- subscribing Clergymen, Unity of Gody 
Unitarians. 

True Believers^ Their unity in Christ, explained, 307 
to 322. See Faithful, 

True Freedom. What it is, 203, 20-i. 410. 414. 

Trumpet. See Last Trumpet, 

Ti^iiih — more dangerous \kiWi\ falsehood itself, when blen- 
ded \\'\ih falsehood, 20, 

Tubourai Tamaide (an Otahcitan). Remarks on his 
behaviour, 36. 

Turks. See Arabians, &c. 

Tyrants. It is necessary for them, either to misrepresent^ 
or to deny the law of nature, 5. Sec Thompson 

U. 

Velthusen (Dr.) Defends the tjxt, 1 Tim. iii. l6. 
231 n. 267 n. 

Vestal Virgins. See Nuns, Heathens, Church of Rome. 

Vieiv of the Soul. Extract from a treatise so called, lilir, 
et secj- 

Virgin (Blessed). Her miraculous conception expressly 
aUributed to the Holy Ghost, by St. Matthew, 3S3. 

Vision. That the Temptation o^ Christ b^^ Satan, was a 
fact, and not a Vision, 1S6 n. to 194 n. 

Vitrino-a, 135 n. 30S n. 3 L T. n. 

Universal Principle of Action in Man. See Doing as we 
xC'Ouhl be done by, Happiness, Self love. 

Unitarians. Som.e of the mistaken people, who vainly call 
themselves Unitarians, hold doctrines which are in- 
consistent with our belief in the Unity of God, 252^ 
253. 

Unity of God^—an ir^lispensable article of our faith, yet 
are w^e equally bound to acknowledge, that Three 
Divine Persons are included tkerein, 252; AthanasiuSy 
a strict as^ertor of this doctrine, 266 n. Without the 
doctrine of the Unity of the Divine Nature, the appli- 
cation in scripture of the same attributes to different 
prr^o/i^ could not be understood, 382, 383. "ihe Holy 
Ghost included in that Unity, 389.. To contend for 

thu 



467 

the Unity of the Divine Nature, if the least degree of 
inequality therein be admitted, is absurd, 253, 2o4» 
389. See Holy Ghost, Jehavah, Tiinity. 

Unlawful Affections — ought to be carefully guarded 
against, lest any of them should become the reigning 
'principle of action^ and should lead the poor enslaved 
mortal to eternal destruction, 117. 

Unlimited Servitude, See Law of Nature » 

Universal Hist, (Cited) 16'6 n. l67 «• 

W. 

Warhurton (Dr.) (Cited) 182 n. 
Wetsten, (Cited) 265 n. 
Whitby (Dr.) (Cited) 396 n. 
Wicked Spirits, See Eiil Spirits. 
Word EternaL See Eternal Word. 

y. 

Ynca Manca Capac. Wise precept of his^ 74". 



/ 



Printed by V»^. CALVERT, Shire Lauc, T/lucoln's Ina, London. 



r 



ERRATA. 

Page 7T, line 5 from bottom, for Loyal, read Royal, 

— 150, — 5 from top, for immortal, read hnmoraU 

— 175, — 1 ai\evfrequenlli/, add deemed, 

— — — 2 add s to the noun principle. 

— 196, 2d. note, lice 10 from bottom, instead of has tht 

action was evil, read as the action was evil. 

— Q65, 2d. note, line 10 from bottom, for Le Clere, read 

Le Clerc. 

— 266, line 1, for Golry, read Glory, 

^--, ^ Hne 1, for ChirH, read Christ, also xi'^;^.-. 
' ( — 17, for y.i/^ios, read xv^wr. 

— 284, 2d. note, line 4, after I, add a;7j. 

— 285, line 11, after I, add am: 

— 332, line 9, for Fovenant, read Covenant. 

— 343, — - 3, for agreeable, read agreeably, 

— 364, note, line 1, after s^^^add up^yiu^et up themselves,. 



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